【past event】 Symposium: Secular Religiosity and Religious Secularity: Rethinking the Asian Agency in the Shaping of Modernity [& Information on Related Event]


Secular Religiosity and Religious Secularity:
Rethinking the Asian Agency in the Shaping of Moderni

DATE & TIME: 9th Mar. 2018 (Fri) 15:15-19:00

VENUE: Seminar Room, Ito International Research Center (3F), The University of Tokyo (Hongo Campus)
*The room will be opened at 15:00. Please come to the venue after 15:00.

LANGUAGE: English *With no translation

In recent decades, the notion of “modernity” and its related concepts have been frequently critiqued as modern Western constructs subsequently imposed on the rest of the world. At the same time, however, we need to note that by criticizing the tyranny of “Western modernity,” we risk neglecting the agency the non-Western world exerted in shaping modernity.
This symposium examines discourses on the “religious” and the “secular” in modern India and Asia, and explores how the non-Western world played a unique role in shaping modernity. We have invited scholars of religion, philosophy, and politics from India, Taiwan and Japan. Please come and join our discussion.

Kana Tomizawa 冨澤かな  (The University of Tokyo)
Introduction: Rethinking Spirituality, Secularity and Modernity from Asia

A. Raghuramaraju  A. ラグラーマラージュ  (Indian Institute of Technology, Tirupati)
Alternative Modernity and Religio-Political Philosophy of Gandhi

Eijiro Hazama  間永次郎  (The University of Tokyo)

You can download the flyer from here

Secular Religiosity in Colonial India: Gandhi’s Experiments with the Body Politic

Yu-Ting Lee  李宥霆  (National Taiwan University)
A Glimpse of India in Modern Chinese Intellectual History: A Focus on Liang Shuming

Takahiro Nakajima  中島隆博   (The University of Tokyo)
Civil Society and Spirituality in the Post-secular Age

Hisayoshi Miyamoto 宮本久義  (Toyo University)
Satoko Fujiwara   藤原聖子  (The University of Tokyo)

Aki Toyoyama  豊山亜希  (Kindai University)

COORGANIZED BY: the Grant-in-Aid for Scientific Research (C) (15K02055):“The Development of Modern Expression of Religiosity in India and its Significance” and
the Grant-in-Aid for Scientific Research (B)(26284011): “Religious Studies at the Post-Secular Situation“
SUPPORTED BY: U-PARL (Uehiro Project for the Asian Research Library), The University of Tokyo Library System



International Seminar

From Noviolence to Non-Violence:
India’s appropriate answer to unique question set by British Colonialism

You can download the flyer from here

A. Raghuramaraju
Professor, Department of Humanities and Social Sciences,
Indian Institute of Technology, Tirupati

DATE: 6th Mar, 2018 (Tue)  16:00-18:00

VENUE: Seminar Room 6 (2F), National Museum of Ethnology, Osaka

LANGUAGE: English  *With no translation

COORGANIZED BY: MINDAS (The Center for South Asian Studies at the National Museum of Ethnology ) & the Grant-in-Aid for Scientific Research (C) (15K02055):“The Development of Modern Expression of Religiosity in India and its Significance” (principal investigator: Kana Tomizawa, the University of Tokyo, tomizawa.kana@mail.u-tokyo.ac.jp)

We have invited the well-known philosopher Professor A. Raghuramaraju from India as our guest speaker for our international seminar. His lecture will examine the non-violence espoused by M. K. Gandhi from a new perspective, focusing on the symmetric construction between the “non-violence” he chose to require the “exit” of the British from India and the “no-violence” of the “entry” of British rule into India. We invite you all to come and join our discussion.

ABSTRACT: M. K. Gandhi made the relation between politics and violence contingent. He claimed that the purpose of politics, which is to bring people together, cannot be accomplished by violence but by non-violence. This claim had a few takers. Notwithstanding this, Gandhi sought to use this formula in his project of fighting against the British in the Indian national movement and succeeded. This, however, is contested by some like Judith Brown who seeks to underplay the role of non-violence in bringing out freedom from the British by Indians. I will contest this by introducing a distinction between exiting British and receiving India from them. Conceding the claim of Brown that non-violence played no role in exiting the British, I want to assign the role to it in receiving India from them after they left. Further, Gandhi idea of non-violence is not an abstract value but an appropriate answer to a unique question regarding the entry of British into India. The uniqueness lies in the fact that British did not enter into India using violence so exiting them using violence would not be appropriate and Gandhi found in non-violence an appropriate answer to their entry that was without violence.

*For the profile of Prof. Raghuramaraju, please see  this page. (This is a pege of  University of Hyderabad, to which he belonged till this January.)