By George Katsiaficas
Ten years within the making, this magisterial work—the moment of a two-volume study—provides a different standpoint on uprisings in 9 Asian countries some time past 5 a long time. whereas the 2011 Arab Spring is widely known, the wave of uprisings that swept Asia within the Nineteen Eighties stay infrequently noticeable. via a critique of Samuel Huntington’s concept of a “Third Wave” of democratization, the writer relates Asian uprisings to predecessors in 1968 and exhibits their next impression on uprisings in japanese Europe on the finish of the Eighties. via empirically reconstructing the categorical historical past of every Asian rebellion, major perception into significant constituencies of switch and the trajectories of those societies turns into visible.
This publication offers targeted histories of uprisings in 9 places—the Philippines, Burma, Tibet, China, Taiwan, Bangladesh, Nepal, Thailand, and Indonesia—as good as introductory and concluding chapters that position them in an international context and study them in gentle of significant sociological theories. Profusely illustrated with pictures, tables, graphs, and charts, it's the definitive, and defining, paintings from the eminent participant-observer student of social pursuits.
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Additional info for Asia's Unknown Uprisings, Volume 2: People Power in the Philippines, Burma, Tibet, China, Taiwan, Bangladesh, Nepal, Thailand, and Indonesia, 1947-2009
Most of the Magazin was written by Majer (contributing the articles Schopenhauer’s Indian Sources: Hinduism 23 on India) or Klaproth (concentrating on China), and much of the text is pervaded by the atmosphere of excited discovery characteristic of the Oriental Renaissance. 10 In such passages we find the central ideas of the Oriental Renaissance: the concepts of an ancient wisdom glimpsed by the greatest thinkers of the West, and of India as the homeland of this primordial knowledge, the rediscovery of which now seems immanent.
This, indeed, is one of the reasons why the affinities with Indian thought are interesting, for it means that Schopenhauer acts as a link between post-Cartesian Western thought and the philosophical and religious ideas of India and ultimately of the rest of Asia. Let us therefore briefly consider, before studying the homologies, some of the significant differences that exist between Schopenhauer’s European approach to philosophical questions and that of the Indians. First of all, Schopenhauer and the Indians have different conceptions of philosophical thought.
The question has been investigated by the Swiss scholar Urs App, who draws attention to a sheet of paper preserved in the Schopenhauer Archive containing two excerpts from Majer’s translation copied out by the philosopher. ”12 Schopenhauer himself records the source of the excerpts he has copied: “Aus dem Asiatischen Magazin. Theil II p. 287 BaguatGeeta. Dialog 13,” and the two passages are Bhagavad Gītā 13. 1–2 and 13. 29–34. The first passage, as copied by Schopenhauer and translated by App 24 schopenhauer’s encounter w ith indian thought with the original emphasis preserved, reads as follows: “Krishna or God says: Realize that the word Kshetra signifies body, and Kshetra-gna [means] him who perceives it.