By Stefan Arvidsson
Seriously analyzing the discourse of Indo-European scholarship over the last 2 hundred years, Aryan Idols demonstrates how the interconnected options of “Indo-European” and “Aryan” as ethnic different types were formed by means of, and used for, a variety of ideologies.Stefan Arvidsson lines the evolution of the Aryan inspiration throughout the 19th century—from its roots in Bible-based classifications and William Jones’s discovery of commonalities between Sanskrit, Latin, and Greek to its use by way of students in fields resembling archaeology, anthropology, folklore, comparative faith, and heritage. alongside the best way, Arvidsson maps out the altering ways that Aryans have been imagined and relates such shifts to social, old, and political approaches. contemplating the advancements of the 20 th century, Arvidsson specializes in the adoption of Indo-European scholarship (or pseudoscholarship) via the Nazis and through Fascist Catholics. A wide-ranging dialogue of the highbrow historical past of the previous centuries, Aryan Idols hyperlinks the pervasive thought of the Indo-European humans to significant clinical, philosophical, and political advancements of the days, whereas elevating vital questions on the character of scholarship in addition.
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Additional resources for Aryan Idols: Indo-European Mythology as Ideology and Science
106 There is, however, no textual evidence in either Greek or Indian texts that such an invasion actually happened. Ancient legends about adventurous jour- neys. such as the story aCthe Argonauts, have instead been interpreted as literary memories from the time of the conquests and have had to serve as proo( But the most important argument by Curtius. and other scholars. that an invasion actually took place is naturally the Indo--European origin of the Greek language. as well as the existence ofloanwords that are ofsuch a nature that conquerors are expected to borrow them from an original population (for example.
The Moses of the Indo-Europeans, a figure who fascinated both scholars and laymen during the nineteenth century. Pictet's main proof that a ·primitive monotheism" had ever existed at"all is devd-, the word for -god- in Sanskrit. According to Pietel, the word meant "high god~ and was the root of both the Greeks' and the Romans' word for gods (Lat. lt of offerings-they did not. however, need priests. temples, and idols. Schlegel. MuUer. Mone. and, to some degree. Pictet thus understood the Indo-European reUgions as religions in which the good god is manifested through the light of nature.
181. 62 Chaptu One potential of scientific knowledge, in the possibility of accomplishing social improvements politically, and in the need to find or retrieve a view of life that suited the modern human being. But while humanism tried to found its ideology on the remains of Christianity and romanticism, the representatives of the new Enlightenment thought that the laws of nature should be decisive in how man formed his view of the world and organized society. The contrast between those who wanted to put a culturalist and those who wanted to put a naturalist perspective on the Indo-Europeans is a recurring feature in the two-hundred-year*old history of the scholarship: In chapter 2.
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