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/lit/ - Literature


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23102900 No.23102900 [Reply] [Original]

>It is probably true to say that linguistics was the most advanced branch of science in India throughout its history. It was so advanced
that even today it remains modern, and it is the methods of the ancient Indians which have formed the basis of modern linguistic science in the West. The most remarkable point here is that linguistics was from the Vedic period an independent science, using scientific method in the analysis of the data with which it was concerned: it was not a branch of philosophy or an application of philosophical or logical concepts to the study of language. (In this it differed fundamentally from Western 'grammar' stemming from the ideas of Aristotle.) Indian linguistics in fact is as old as Indian philosophy and older than Indian logic; it thus established itself on its own ground before it could be influenced by logic: it applied itself to the analysis of the sentences of natural language as they occur, not trying to force them into the pattern of the artificially formulated propositions of logic. Linguistics exerted a strong influence on other sciences because it was widely recognised to be a model of what a science should be, with careful, painstaking analysis of its data and precise formulation of the resulting description. The same influence affected philosophers and encouraged a preoccupation with precise definitions, also with economy of statement.

>The highest peak of achievement in linguistics was probably reached as early as c. 350 B.C. with Pāṇini's description of the Sanskrit
language, which seems still to be more complete, as well as more scientific, than any other description yet produced of any language. It is also highly economical of words and as far as possible uses symbols instead to indicate the phenomena of the language. The entire language is shown analysed into its constituent meaningful elements, namely roots, suffixes and inflections, with the various ways in which these combine. An important feature is the use of a symbol for zero (vi) in the description (where mere common sense would say there
is 'no' suffix in the form of a certain word): this enables Pāṇini to operate consistently, distinguishing analysis at the level of words from
that at the level of roots (a root is not a word: all words contain suffixes, in certain cases 'zero' suffix). This invention of zero to take
care of 'empty' places in a system seems to have been due to the linguists: mathematicians are known to have used it only somewhat
later. By the 2nd century A.D. the idea got into philosophy in a modified form, combining with the conception that things are not what
they appear to be but are 'empty' (śūnya, 'zero'), are like places in a system and nothing in themselves (e.g. Nāgārjuna).

>> No.23102952

Every time I read some modern homosexual imply someone in antiquity was a "scientist" I experience a rush of cringe similar to reading a Sonic fanfic.

>> No.23102956

>>23102952
interesting, but the text above never apllies that word.

>> No.23102958

This thread reminds me, I hate Hermann Hesse.

>> No.23102961

but i was told brahmins cared about spirituality and salvation

>> No.23102968

>>23102961
brahmins care about social and material prestige, which they get by upholding the caste system

>> No.23102975

>>23102956
Wow, I didn't notice. Turns out it only implies ancient Indians were practitioners of science, clearly another thing entirely.
>>23102968
The poster was clearly talking about the ancients, anonymous, no need to insert your modern grievances into the conversation.

>> No.23103002

>>23102975
>The poster was clearly talking about the ancients, anonymous
the ancients are not principally different from the moderns in this regard

>> No.23104160

>>23102900
Yes, modern western linguistics still uses some Sanskrit words.

>> No.23104212
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23104212

>>23102952
>science didn’t exist before the scientific method was officially codified

>> No.23104242
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23104242

>>23103002

>> No.23104243

>>23102968
The Brahmins demonstrate to us in a unique manner how in the earliest antiquity, priests and warmen resemble two opposing, antagonist classes, if not two originally distinct ethnicities.
Or, this is the only explanation why the Hindus separated the Kschattryas from the Brahmins and prohibited marriage between the two.
It is not, however, and this is important, that the warmen class was everywhere, in every ancient state, able to establish a factice or formal supremacy over the priestly through gruelsomeness alone. If the virtue of the warrior is that of warly courage and nobility, the priestly classes were many times too haughty of their rights to take up arms. In no way can we consider their unwillingness of taking arms an expression of their cowardness.
Thus, in India, where the priestly class won the total supremacy over the country, the Brahmin engaged no less in political expansion than the Kschattryas, and they did this in one of the most unique ways.
The Brahmin would thus go into the jungle, a place full of wild beasts, predators and formidable reptiles, rarely aided by two servants, most times alone, to build a hermitage, read the Vedas and pray to the Gods. The savage could approach him, hurt him, even kill him, the Brahmin did not defend himself.
For one dead Brahmin, ten would run to the place and dispute themselves the hermitage. A new Brahmin would thus continue the work of his predecessor, live in the hermitage, read the Vedas and pray to the Gods.
"We are the most august of men. Kill us, we will have succeeded. Listen to us, serve us, and you will become like we are."
Savages listened and served the Brahmins. A colony of Kschattryas ran for the defense of the place. Aryavarta gained a new province.

>> No.23104258

>>23104243
>let us rule you and we will guide you to attain worldly and otherworldly goods
>yes boss