Neo-Vedanta, also called Hindu modernism, neo-Hinduism, Global Hinduism and Hindu Universalism

8:50 AM | BY ZeroDivide EDIT
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Neo-Vedanta, also called Hindu modernism,[1] neo-Hinduism,[2] Global Hinduism[3] and Hindu Universalism,[web 1] are terms that have been used by modern scholars, primarily western, to characterize interpretations of Hinduism that developed in the 19th century in response to western colonialism andorientalism. These modern interpretations of Hinduism contributed to the Indian freedom struggle and India's identity as a modern, tolerant and independent nation. These modern interpretations emphasize ideas, such as Advaita Vedanta, that are asserted as central or fundamental to Hindu culture.[4]
From their origin and through much of their history, and continuing in the present, many of these terms have also been used polemically by both westerners and Indians. When used polemically, the prefix "Neo" is sometimes intended to imply that these modern interpretations of Hinduism are "inauthentic" or in other ways problematic.[5]:587

Terms "Neo-Vedanta" and "Neo-Hindu"[edit]

The terms "Neo-Vedanta" and "Neo-Hindu" were initially used polemically by both Christian missionaries and traditional Hindus, and later also came to be used by many scholars.
The term "Neo-Vedanta" appears to have arisen in English in the 19th century.[6]:307 According to Halbfass the term was invented by a Bengali, Brajendra Nath Seal (1864-1938), who used the term to characterise the literary work of Bankim Chandra Chatterjee (1838-1894).[6]:307 The term was also used by a Jesuit scholar resident in India, Robert Antoine (1914-1981), from whom it was borrowed by Paul Hacker, who used it extensively to criticize the ideas he used it to designate.[6]:307
To Halbfass,
"Neo-Vedanta" and "Neo-Hinduism"... are simply abbreviations for important developments and changes which took place in Indian thought since the period around 1800, i.e., the relatively unprepared opening to foreign, Western influences, the adoption of Western concepts and standards and the readiness to reinterpret traditional ideas in light of these new, imported and imposed modes of thought.[6]:307
Halbfass regards the terms "Neo-Vedanta" and "Neo-Hinduism" as "useful and legitimate as convenient labels",[6]:307 but has criticized Hacker for use that was "simplistic".[6]:307 Furthermore, he asks,
What is the significance and legitimacy of the "Neo" in expressions like "Neo-Hinduism and "Neo-Vedanta"? Could we speak of "Neo-Christianity" as well? In fact, I have used this term... and not all my Christian readers and reviewers were happy[7] about the term.[6]:307
Early in their usage, the terms "neo-Vedanta" and "neo-Hinduism" were used by Christian missionaries as well as traditional Hindus to criticize the emerging ideas of theBrahmo Samaj, a critical usage whose "polemical undertone... is obvious".[8] In the 21st century, the terms have been used to criticize "Hindu Universalism" by those advocating more "traditional" versions of Hinduism.[9] In the 20th century, the terms were used polemically, to criticize modern Hindu thinkers, by the German IndologistPaul Hacker.[5] Halbfass wrote that the adoption of the terms
"Neo-Hinduism" and "Neo-Vedanta".... by Western scholars reflects Christian and European claims and perspectives which continue to be an irritant to Indians today. For Hacker, the "Neo" in "Neo-Hinduism" implies a lack of authenticity, an apologetic accommodation to Western ideas, and a hybridization of the tradition.[5]:587–588[10]
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