Customer Reviews

The 'Heathen in His Blindness...': Asia, the West and the Dynamic of Religion (Studies in the History of Religions)

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It is not often that one reads a book that changes one's outlook drastically. This is one such book. I am really impressed. Sooner or later, the ideas propounded in this book will prove to be a major challenge to many disciplines like anthropology, religious studies, and such like.

It is not often that one reads a book that changes one's outlook drastically. This is one such book. I am really impressed. Sooner or later, the ideas propounded in this book will prove to be a major challenge to many disciplines like anthropology, religious studies, and such like.

This work is most misunderstood by those who approvingly cite this, and by those who criticize this work. This misunderstanding has nothing to do with the structure of the book, but everything to do with the nature of any scientific hypothesis. The author has *not* criticized the concept 'religion' because the latter is western: do we think the concept of positron is western? And this book is not a critique of essentialism: entire natural sciences are `essentialistic.' `culture' is not monolithic; of course, species is not monolithic either, yet is amenable to study. What properties of Christianity are ones by virtue of which Christianity is a religion? Here Sweet Willman, in his criticism of the book, presumed that the properties of Christianity = the properties of religion. There are others who criticize it because it conflicts with their intuition. Of course, the author explained the necessity of experiencing religion in India.

Coming back to what the book does: the author identified a set of problems through historical research. Any theory of religion has to solve these problems. The author proposed a hypothesis of religion that solves these problems, and further explains the experience of believers; that shows why one can't study, say, Christianity as religion without being a believer. Then it is showed, one is compelled to do theology in order to study Christianity as a world view. Given this, the author shifted the study to a different level of abstraction: religion as that which generates a configuration of learning. This hypothesis sheds light on various issues: skepticism of Antiquity; origin of natural sciences in the West; vacuous debates of all sorts of relativism; cultural differences; theories of actions; etc. In other words, this theory does generate more problems, and can solve the same problems-in the long run.

The author nowhere did mention that `Hinduism', `Buddhism' etc. are not `something' else but not religions; whatever conceptual gestalts these entities `Hinduism' etc. refer to are non-existent in the way unicorn is.

Although the theory on religion that is submitted in this book is generally found to be highly controversial, Balagangadhara's arguments are so strong that one cannot simply dismiss this theory as intellectual 'spielerei'. His account identifies crucial constraints on Western thinking about other cultures and the social world in general, and convincingly explains why even 'giants and geniusses' have not been able to surmount these constraints. I heartily recommend this fantastic book. In the legendary words of one reader: "it might even change your world view."