So Pollock, like Hernán Cortés subduing the Aztecs with the help of the Mexican subalterns, champions the Muslims along with the low-castes and Dravi… - Rajiv Malhotra

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So Pollock, like Hernán Cortés subduing the Aztecs with the help of the Mexican subalterns, champions the Muslims along with the low-castes and Dravidians against Rama’s wicked aggression, thus to dislodge whatever remains of the oppressive Sanskrit tradition’s power and prestige.

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About Rajiv Malhotra

Rajiv Malhotra (born 15 September 1950) is an author and Hindu activist who, after a career in the computer and telecom industries, took early retirement in 1995 to establish The Infinity Foundation. Through this organization Malhotra has promoted philanthropic and educational activities in the area of Hinduism studies.

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For example: (a) The notion of the stream of consciousness in James's psychology is derived from the Buddhist characterization of consciousness metaphorically styled as a stream ('sota'). James's notion of a psychodynamic constellation of mind and mental states is patently the Buddhist conception of a central mental event ('mano, citta') accompanied by satellite mental states in ever-changing configurations. The Buddhist conception of mind and mental events posits (based on introspection, not speculation) a solar-system model of mind. (b) Furthermore, James's signature idea of pragmatism, especially as applicable to metaphysics, is borrowed from the very anti-speculative methodology which is a cardinal and signature Buddhism. James's pragmatic axiom is closest to the Buddhist notion of 'artha-kriya', elaborated on by the Buddhist logic school of Dignaga and Dharmakirti. This is the central deconstructionist tenet of the Madhyamika school. James was under the tutelage of the Sri Lankan Buddhist scholar Anagarika Dharmapala (see note on Anagarika Dharmapala) and acknowledges his debt to him openly, though accounts of this are rarely acknowledged by present-generation biographers of James or historians of philosophy.

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It is through Western categories, and hence the Western 'gaze', that the people who constitute the Judeo-Christian traditions see the world. This gives the Western perspective a de facto status as arbiter of what is considered universally true. When another civilization is the object of such a gaze, it becomes relative and no longer universal. Indeed, its depiction as the alien makes it interesting precisely because it is particular and not universal.

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