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• W2208804874 abstract "man who contents himself with role of spectator of world and of and translates everything into dialectic of abstract concepts exists indeed in one sense but not in another. For he wishes understand everything and commits himsetf nothing. existing individual, however, is actor rather than spectator. He commits himself and so gives form and direction his life. [Copleston 1963:215]IntroductionAccording philosopher Marvin Farber (1944, 1946): (as well as logic) shows monistic universe - a complete unified - is untenable; so too is its opposite, world of diversity of singularly unique events. If this is true logically and experientiaUy, then radically monistic Hindu universe-the truth of fundamental unity that transcends time, space, cause and effect, and dissolves diversity of aU worldly phenomena - in which people of Nepal live is also untenable. My aim in this article is show how and why in their everyday Nepali villagers do not find truth of monism untenable. I do so through an account of how in their activities of preparing, cooking and eating rice, Nepal householders spatially configure their domestic compounds into mandalas, sacred diagrams that are simultaneously maps of cosmos and machines for reveaUng truth of cosmos as fundamental unity. Living in domestic mandalas is productive of knowledge of cosmos they represent.1 Further, unlike explicit and contemplative knowledge propounded by Farber about truth of monism, revelation of fundamental unity of cosmos produced in everyday activities is largely tacit and embodied. approach taken in this particular case of Nepali domestic activities as simultaneously acts of building and revealing cosmos is general proposition that being-inthe-world is primarily praxical and embodied and that tacit knowledge enables, informs and enriches actions and knowledge upon which people explicitly focus their everyday lives.The human condition is contingency: what it is be human emerges primarily through our everyday, engagement with world rather than through contemplative reflection upon world (Arendt 1958; Heidegger 1962; Jackson 1996). Accordingly, there is difference between lived immediacy of being-in-theworld and distanced and reflexive accounts about being-in-the-world, between pre-reflexive, pre-theoretical and praxical relation world - embodied actions of using and doing things in everyday - and contemplative and reflexive relation world. The knowledge whereby one lives is not necessarily identical with knowledge whereby one explains life (Jackson 1996:2). Bourdieu makes similar distinction: between posture of people living-in-the-world with something practical at and theoretical posture of external... non-practical, non-committed and noninvolved observer (or philosopher) who constructs theoretical models of living-in-the-world (Bourdieu 1990:60). He warns us not to slip from of reality reality of model (1977:29): assume that of reality constructed by non-involved observer is reality of lifeworld of social actors about whom is constructed. From this perspective, Farber's analysis of untenableness of monistic unity and chaotic diversity is epiphenomenal; it derives from theoretical posture of philosopher who constructs models of reality using formal logic and an abstract concept of the world of experience (1944:38). possibility of monistic unity and its relation chaotic diversity has different look from perspective of lived of Nepali people who do have something at stake in world of everyday life: on one hand, their pursuit of worldly prosperity; on other hand and paradoxically, their renunciation of worldly prosperity. …" @default.
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• W2208804874 date "2009-01-01" @default.
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• W2208804874 title "Where Truth Happens: The Nepali House as Mandala" @default.
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