密宗主义的本土化

IF 0.5 3区 哲学 0 RELIGION
M. Sedgwick
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引用次数: 0

摘要

本文追溯了南美洲接受深奥哲学家勒内·盖农和朱利叶斯·埃沃拉的作品,以及弗里特约夫·舒翁的马里亚米·苏菲教团的历史,重点关注阿根廷、巴西、智利和秘鲁。它将南美的传统主义形式与其他地方(主要是欧洲和北美)的传统主义进行了比较,从“全球化”(即全球的地方适应)的角度理解了这些形式之间的差异。南美洲的传统主义在其宗教政治形式上最为本地化,这对南美洲的右翼来说比其他地方更为重要,而在其纯粹的宗教形式上最不本地化,这在南美洲不如其他地方重要。传统主义在南美学术界的影响,特别是在哲学和人类学方面,也反映了当地的情况,对土著人民的特殊兴趣也是如此。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Glocalization of Esotericism
This article traces the history of the South American reception of the work of the esoteric philosophers René Guénon and Julius Evola, and of the Maryami Sufi Order of Frithjof Schuon, focusing on Argentina, Brazil, Chile, and Peru. It compares South American forms of Traditionalism with those found elsewhere, primarily in Europe and North America, understanding differences between these in terms of “glocalization,” the local adaptation of the global. Traditionalism in South America was most localized in its religio-political form, which was more important for the Right in South America than elsewhere, and least localized in its purely religious form, which was less significant in South America than elsewhere. The impact of Traditionalism in South American academia, notably in philosophy and anthropology, also reflects local conditions, as does an unusual interest in indigenous peoples.
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CiteScore
1.00
自引率
16.70%
发文量
106
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