What does it mean for a Sanskrit author to reuse previously composed texts, concepts or images? What does (s)he want to achieve by doing it? On these topics, I am currently in the process of finishing a volume I edited together with Philipp Maas namely, Adaptive Reuse in premodern South Asian Texts and Contexts (or perhaps Adaptive Reuse. Reflections on its Practice in Pre-modern South Asia), to appaear in the series ‘Abhandlungen für die Kunde des Morgenlandes’, Harrassowitz: Wiesbaden.
Last week took place one of the main (or the main?) conferences for Sanskrit scholars, namely the 16th edition of the World Sanskrit Conference, of which you can read a short summary by McComas Taylor on Indology (look for it here). Marcus Schmücker and I organised a panel called One God—One Śāstra, Philosophical developments towards and within Viśiṣṭādvaita Vedānta between Nāthamuni and Veṅkaṭanātha. You can read the initial call for papers here.
I just noticed that the one I published yesterday was my tenth post on Daya Krishna. Since I usually dedicate that many posts only to Classical Indian philosophers, this might demand some explanations. Why engaging with contemporary Indian philosophers? And why Daya Krishna in particular?
I just received the unofficial (but wonderful) news that the Elise Richter project I submitted to the FWF has been accepted!
You can read the general abstract below:
Yesterday was the day of our panel (meaning the panel on intertextuality within Buddhist literature organised by Cathy Cantwell, Jowita Kramer and me), which means that I spent most of the day there. The final discussion has been especially challenging and interesting, since
Even if we are friends or pen friends or acquaintances, I will not be able to reach you with all my next Call for Papers. Please do not feel offended. I hold a blog exactly in order to reach out to the small community of people working philosophically on South Asian texts.