Thematische Bibliographien / Advaita theory

Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile
  5. Konferenzberichte
  6. Berichte der Organisationen

Auswahl der wissenschaftlichen Literatur zum Thema „Advaita theory“

Autor: Grafiati
Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Advaita theory"

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Ram-Prasad, Chakravarthi. „Studies in Advaita Vedanta: Towards an Advaita Theory of Consciousness (review)“. Philosophy East and West 57, Nr. 1 (2007): 107–10. http://dx.doi.org/10.1353/pew.2007.0009.

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Tripathi, Prof Sudhanshu. „Book review: Deepshikha Shahi, Advaita as a Global International Relations Theory“. Indian Journal of Public Administration 66, Nr. 1 (März 2020): 137–40. http://dx.doi.org/10.1177/0019556120907546.

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Pandit, Shilpa Ashok. „Advaita: Oneness as a Lived Reality—Examining Aspects of Profound and a Radical Psychology“. Psychology and Developing Societies 33, Nr. 2 (September 2021): 190–207. http://dx.doi.org/10.1177/09713336211038814.

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It is all good to say, that the world is one! Are these idealistic/poetic ideas or could there be psychological pathways to experience oneness as a continuous realisation? This is not a question of philosophy or intellectual argumentation, but a question of living and being. There has been now interest in non-dual awareness in research as well ( Josipovic, 2014 ). The objective of this article is to introduce a radical worldview—advaita vedānta that leads to profound cognitive, affective and behavioural implications of well-being beyond the surface level ideas of happiness. Advaita—which means ‘not-two’ is the most profound and radical of psychological theories Indic civilization has experienced and accepted as the epitome—the crown jewel. The Vedāntic worldview and practice with the background throb of all Indic values—of inclusion, love and truth vests in Advaita—oneness. In popular imagination, it has been both esoteric-cised and yet has remained un-commodified. Contrary to popular ideas that look at advaita as a speculative philosophy, advaita is understood as a rich psychological theory with a basis in cognition, knowing, as well as a living in oneness. The students of modern psychology, especially, in India are left poorer, if they are unable to review advaita and yet study consciousness, which is a booming area of research in modern psychology. Advaita is a continuous living realisation—termed as Jīvanmukti, the Vedāntic ideal of being free, while living. Examining the primary Saṃskrit text—Jīvanmukti-viveka, I describe Jīvanmukti—of living in continuous realisation of oneness, till the body drops down, as stated by the great muni, whose above-mentioned abhyāsa grantha—the application manual, is used across Hindu spiritual frameworks and monastic orders, till today.
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Jayaweera, Neville. „Some Tentative Thoughts on Communication Theory and Advaita“. Media Asia 13, Nr. 1 (Januar 1986): 37–42. http://dx.doi.org/10.1080/01296612.1986.11726208.

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Thayanithy, Murugu. „Advaita Doctrine and Unity“. International Research Journal of Tamil 3, S-2 (30.04.2021): 40–45. http://dx.doi.org/10.34256/irjt21s28.

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The idea of unity arises in the Vedas in the world of Indian philosophy. Though there is a natural worship, it is finally discovered that all the gods are the same power. In later times, all the deities were worshipped as Prajapati. The thought of unity continued to be immersed in the upanishads that finally arose in the Vedas. The lord was called Brahmma. In the period, Sankara has given importance to Advaita thought, in order to clarify the views found in the Upanishads. The Advaita theory speaks of the fact that it is a true object. That is The Brahman, and there is no defect in it. For this he speaks of vivatvatism, prativivavada, and avatarvatism. He is strongly presenting the idea that the world and life arise from the Brahmana. But the following principles of Vishitatvaita, Dvaita and Saiva saivism are the three truthful of the Lord, life and the world. But they too are willing to speak of the lord who is not less. In this way, we cansee that the advaita doctrine of Sankarar cannot be presented as a description of the doctrine by refusing or standing away. So all theories speak of a true object in the end, which is the object of the divine doctrine that is now widely worshipped throughout the world. The Vedas, Upanishads, Vedanta and Saiva siddhanta concepts are presented to the forefront of this article. The study is explained in a way that is compared with history to find out the truth of the study.
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Paranjpe, Anand C. „Theories of Self and Cognition“. Psychology and Developing Societies 22, Nr. 1 (März 2010): 5–48. http://dx.doi.org/10.1177/097133360902200102.

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In this article, select theories of self and cognition from the Indian tradition are examined and interpreted in light of contemporary psychology. The affirmation and denial of the self in respectively the Upaniṣadic and Buddhist traditions of India are explained and are critically compared with their counterparts in the works of Erik Erikson and B.F. Skinner. It is argued that, to properly understand the differing theories, it is necessary to carefully examine what is it that they affirm or deny in the name of self, on what grounds, and to what consequences. A theory of cognition from the Advaita school of Indian thought is outlined and explained to indicate how it enriches the view of transcendental self in the Upaniṣadic tradition. This theory is shown to be constructivist in a way similar to Piaget’s theory. A meditative technique based on the Advaita theory of cognition is briefly described, and it is pointed out how its successful practice leads to a deconstruction of the ego and also to important existential benefits. It is shown how the technique also provides a means to validate the theory. A brief account of a modern sage who successfully followed the Advaita approach to self-realisation is given by way of a case study to illustrate how it plays out in real life. The article is concluded with a discussion on Indian and Western psychologies and implications for future research.
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Saraswati, Swami Dayananda. „Discerning the Fundamental Problem According to Advaita Vedanta“. International Journal of Yoga Therapy 2, Nr. 1 (01.01.1991): 28–36. http://dx.doi.org/10.17761/ijyt.2.1.y0w5747g0227j435.

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Vedanta is not a technique, nor a theory nor a system that one can learn and apply to the ways of the mind. It is a teaching that changes your understanding... your vision, in fact, of the nature of all problems that the mind comes up with. Thus, the very nature of problem-solving is altered by seeing that when one solves a specific or topical problem it is only a temporary resolving.
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Sundararajan, Louise, und Maharaj K. Raina. „Mind and creativity: Insights from rasa theory with special focus on sahṛdaya (the appreciative critic)“. Theory & Psychology 26, Nr. 6 (10.11.2016): 788–809. http://dx.doi.org/10.1177/0959354316676398.

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This article introduces a non-Western approach to mind and creativity, an approach inspired by the notion of sahṛdaya (the appreciative critic) found in the Indian tradition of aesthetics known as rasa. The rasa tradition is preoccupied with a virtual reality governed by the principle of non-duality ( advaita), which we illuminate with another virtual reality—as formulated by the mathematical principle of symmetry in quantum mechanics. Far reaching implications of the principle of symmetry/non-duality for psychology in general, and psychology of creativity in particular, are explored.
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Kakkar, Shiva. „The goblet and two faces“. Learning Organization 26, Nr. 4 (13.05.2019): 412–24. http://dx.doi.org/10.1108/tlo-04-2018-0052.

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Purpose Paradox theory looks at ambidexterity as a set of paradoxical yet interrelated demands. A form of response to such paradoxes is transcendence. Currently, there is limited understanding of the concept among researchers. Using concepts from the Indian philosophy of Advaita Vedanta, this paper aims to provide a deeper understanding of transcendence, highlight some of the epistemological challenges it presents and suggest ways in which the concept can be used by practitioners and ambidexterity researchers. Design/methodology/approach The paper uses concepts and theories from advaitic episteme to look at concepts of paradox and transcendence. The method of adhyaropa–apavada is introduced as a way to help individuals get a transcendental perspective of paradoxes. The application of the method is demonstrated using secondary data from published research on ambidexterity management. Findings It is postulated that transcendence is an “intuitive experience” born out of reflexive thinking. The dialectic of adhyaropa–apavada (affirmation followed by recension) is suggested as a pedagogical tool that can promote reflexive thinking. Originality/value The paper significantly adds to the theoretical understanding of paradoxes and transcendence in ambidexterity literature. The paper also makes a strong pedagogical contribution to literature by suggesting the dialectic of adhyaropa–apavada that can be used by managers to promote reflexive thinking among subordinates when faced with paradoxical situations.
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Liu, Yixuan. „A Comparative Study of Medieval Religious Spirituality: Bonaventure’s Theory of Six Stages of Spirituality and Śaṅkara’s Sixfold Practice Theory of Advaita Vedānta“. Religions 15, Nr. 1 (26.12.2023): 39. http://dx.doi.org/10.3390/rel15010039.

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In medieval India, the desire for “the unity of Brahman and Self” was present in the Vedānta tradition of Hinduism. Adi Śaṅkara, the master of Vedānta philosophy, proposed the six-fold sādhana: mind control, sense control, mental tranquility, endurance, potential faith, and concentration. These six-fold practices can help Vedānta followers realize unity with Brahman. In medieval Christianity, mysticism was regarded as an important path for Christians to seek a closer relationship with God. Pursuing “the unity of God and man” became the goal and direction of Christians at that time, which could be achieved through spirituality. Bonaventure, known as the Seraphic Doctor, was a representative figure of medieval Christian mysticism. He proposed six stages of spirituality: Sense, Imagination, Reason, Intelligence, Understanding, and Spark of Conscience, through which one can achieve unity with God. This article attempts to compare Bonaventure’s theory of six stages of spirituality with Śaṅkara’s idea of six-fold practice and discover the similarities and differences between Eastern and Western religious spirituality in the Middle Ages. Through this comparison, we can further explore the medieval religious believers’ desire for ultimate reality and try to find the possibility of dialogue between Christianity and Advaita Vedānta.
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Dissertationen zum Thema "Advaita theory"

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Severance, Carl F. „A study of the metaphysic-epistemic relationship in Advaita Vedanta philosophy“. Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Gulmini, Lilian Cristina. „Do dois ao sem-segundo: Sankara e o Advaita-Vedanta“. Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8139/tde-05122007-155442/.

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A tese tem por objetivo efetivar a análise e demonstração das estratégias discursivas através das quais Çaìkara, o célebre pensador do Hinduísmo medieval (circa 788-820 d.C.), formulou a doutrina monista do Advaita-ved Tnta, construindo para isso um discurso dialógico com relação às principais doutrinas dualistas e ritualísticas adversárias de seu tempo, dentre elas, respectivamente, o S TRkhya-Yoga-darçana e o Mémäàsä-darçana. A análise dos textos sânscritos de Çaìkara dedicados a interpretar as escrituras védicas segue os pressupostos da teoria do discurso, da semiótica de nivel fundamental e dos estudos de intertextualidade, e radica em dois eixos: (1) - o estudo da construção de um discurso monista, apesar das exigências irredutíveis das categorias binárias às quais se curvam a linguagem e o raciocínio humanos; e (2) - o exame dos mecanismos diversos de persuasão e argumentação constantes nos escritos do pensador, os quais constroem uma interpretação específica dos textos védicos ao mesmo tempo em que refutam pontos de vista outrora válidos na tradição sânscrita. A primeira parte da tese, intitulada \"A revelação do Um\", apresenta uma síntese da herança cultural que é pressuposta na leitura dos textos do pensador e uma análise semiótica da articulação, no nível fundamental, do conceito de Absoluto ou \"um-sem-segundo\", Brahman, conforme descrito nas Upaniñad e interpretado por Çaìkara. A segunda parte, intitulada \"Os percursos do dois\", investiga as estratégias discursivas e intertextuais por meio das quais o pensador consegue ressignificar e assimilar em sua doutrina monista o universo relativo e as categorias binárias e ternárias afirmadas em outras doutrinas de sua herança cultural. A tese visa a contribuir para a demonstração de que as teorias do discurso constituem instrumentos que auxiliam a elucidar os mecanismos com os quais a linguagem verbal consegue criar e expressar conceitos abstratos não apreensíveis no mundo dos fenômenos. O trabalho representa também um esforço para suprir uma lacuna da bibliografia brasileira, apresentando sob enfoque inédito fontes textuais relativos a uma vertente nuclear da cultura sânscrita.
The main purpose of this thesis is to analyse and demonstrate those discursive strategies through which Çaìkara, the famous philosopher of medieval Hinduism (circa 788-820 a.C.), has formulated the monistic doctrine of Advaita-vedänta, to which purpose he has elaborated a dialogical discourse in relation to some of the main dualistic and ritualistic opposing doctrines of his time: the Säàkhya-Yoga-darçana and the Mémäàsä-darçana, respectively. Our analysis of the sanskrit texts in which Çaìkara interprets the vedic scriptures is based on the theories of discourse, on the principles of the French school of Semiotics and also on studies of intertextuality. This inedit analysis intends to: (1) - analyse the inter-relation of concepts in the fundamental level of significance that can build a monistic discourse, in spite of those irreductible binary categories that govern human language and reasoning; (2) - examine those mechanisms of persuasion and argumentation which are constant in Çaìkara\'s writings and which help to build specific interpretations of the vedic scriptures, refuting at the same time the points of view of other doctrines. The first part of the thesis, entitled \"The revelation of One\", gives a synthesis of the cultural heritage which is pressuposed in the reading of Çaìkara\'s writings, and afterwards makes a semiotic analysis, on the fundamental level, of the concept of Absolute or \"one-without-a-second\", Brahman, according to the way it\'s given by the Upaniñad texts and interpreted by Çaìkara. In the second part of the thesis, entitled \"Paths of the Two\", are analysed some of those discoursive and intertextual mechanisms through which the thinker can re-signify and assimilate into his monistic doctrine the relative universe and those binary and ternary categories according to what was postulated by other doctrines of his cultural heritage. The thesis contributes to demonstrate that the theories of discourse are valid instruments in the process of analysis of those mechanisms through which verbal language can create and express abstract concepts which, at first, are not aprehensible in the world of phenomenae. The work has also the purpose of adding to brazilian bibliography, under an inedit approach, texts belonging to an important aspect of sanskrit culture.
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Skoog, Kim. „The epistemological status of liberative knowledge (with special reference to Advaita Vedānta)“. Thesis, 1986. http://hdl.handle.net/10125/10052.

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Bücher zum Thema "Advaita theory"

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University, Jadavpur, Hrsg. Studies in Advaita Vedanta: Towards an Advaita theory of consciousness. Kolkata: Jadavpur University, 2004.

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Mishra, Haramohan. A study in Advaita epistemology. Delhi, India: Parimal Publications, 1990.

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Institute, Sukr̥tīndra Oriental Research, Hrsg. Advaita Vedānta: A logico-cognitive approach. Kochi: Sukr̥tīndra Oriental Research Institute, 2007.

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Grimes, John A. Ramana Maharshi: The crown jewel of Advaita. Varanasi: Indica Books, 2010.

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Gupta, Bina. Perceiving in Advaita Vedānta: Epistemological analysis and interpretation. Lewisburg: Bucknell University Press, 1991.

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Shastri, A. Bhattacharyya. Post-Śaṁkara dialectics of the Advaita Vedānta. Delhi: Bharatiya Kala Prakashan, 2009.

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Shastri, A. Bhattacharyya. Post-Śaṁkara dialectics of the Advaita Vedānta. Delhi: Bharatiya Kala Prakashan, 2009.

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Shastri, Ashutosh Bhattacharyya. Post-Śaṁkara dialectics of the Advaita Vedānta. Delhi: Bharatiya Kala Prakashan, 2009.

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Bhaṭṭācārya, Āśutosha. Post-Śaṁkara dialectics of the Advaita Vedanta. Delhi: Bharatiya Kala Prakashan, 2009.

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Post-Śaṁkara dialectics of the Advaita Vedanta. Delhi: Bharatiya Kala Prakashan, 2009.

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Buchteile zum Thema "Advaita theory"

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Shahi, Deepshikha. „Advaita in international relations“. In Advaita as a Global International Relations Theory, 21–50. Abingdon, Oxon; New York, NY : Routledge, 2019. | Series: Rethinking Asia and international relations: Routledge, 2018. http://dx.doi.org/10.4324/9781351018036-2.

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Shahi, Deepshikha. „The Advaitic theory of international relations“. In Advaita as a Global International Relations Theory, 109–42. Abingdon, Oxon; New York, NY : Routledge, 2019. | Series: Rethinking Asia and international relations: Routledge, 2018. http://dx.doi.org/10.4324/9781351018036-5.

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Shahi, Deepshikha. „Introduction“. In Advaita as a Global International Relations Theory, 1–20. Abingdon, Oxon; New York, NY : Routledge, 2019. | Series: Rethinking Asia and international relations: Routledge, 2018. http://dx.doi.org/10.4324/9781351018036-1.

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Shahi, Deepshikha. „Reality, appearance and unreality of international politics“. In Advaita as a Global International Relations Theory, 51–79. Abingdon, Oxon; New York, NY : Routledge, 2019. | Series: Rethinking Asia and international relations: Routledge, 2018. http://dx.doi.org/10.4324/9781351018036-3.

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Shahi, Deepshikha. „Temporality and spatiality of international relations“. In Advaita as a Global International Relations Theory, 80–108. Abingdon, Oxon; New York, NY : Routledge, 2019. | Series: Rethinking Asia and international relations: Routledge, 2018. http://dx.doi.org/10.4324/9781351018036-4.

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Shahi, Deepshikha. „Conclusion“. In Advaita as a Global International Relations Theory, 143–64. Abingdon, Oxon; New York, NY : Routledge, 2019. | Series: Rethinking Asia and international relations: Routledge, 2018. http://dx.doi.org/10.4324/9781351018036-6.

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„Heart and Soul for World Politics: Advaita Monism and Daoist Trialectics in International Relations“. In China’s Rise and Rethinking International Relations Theory, herausgegeben von Chengxin Pan, Emilian Kavalski, Chengxin Pan und Emilian Kavalski, 42–61. Policy Press, 2022. http://dx.doi.org/10.1332/policypress/9781529212945.003.0003.

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This chapter focuses on pre-Westphalian traditions, Advaita monism and Daoist trialectics, in international relations (IR). In relation to epistemic violence and epistemic compassion, Advaita and Daoism offer a means of and rationale for worldly reconciliation. China remains unsettling for the West due to its lack of integration into the international community as the country could destabilise or consolidate the status quo. Thus, multiple nodes of powers are at play in a way that countries could now participate under their way and terms. Epistemic compassion, then, opens the concept of abundance and richness of beings, which had been denied in Westphalian IR.
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„The Theory of Creation an Advaita Vedantic Interpretation“. In Sanskrit and World Culture, 521–25. De Gruyter, 1986. http://dx.doi.org/10.1515/9783112320945-086.

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„An Inquiry about the Soul as Postulated by the Followers of the Upaniṣads“. In The Tattvasaṃgraha of Śāntarakṣita, übersetzt von Charles Goodman, 176–80. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190927349.003.0007.

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A brief Buddhist critique by Śāntarakṣita and Kamalaśīla of the soul theory of the Advaita Vedānta tradition of Hindu philosophy. This chapter is the earliest known Buddhist work to engage with the Advaita tradition under that name. While in broad agreement with the idealist perspective of the Advaita view, the authors take issue with the identification of Brahman as a permanent consciousness. Śāntarakṣita and Kamalaśīla claim that such a view would make it impossible to explain changes in our experience. They also argue that, if consciousness were a unitary, permanent entity, we could make no sense of a spiritual journey leading from a state of bondage into one of liberation.
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Duquette, Jonathan. „Reading Śrīkaṇṭha’s Commentary“. In Defending God in Sixteenth-Century India, 70–116. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198870616.003.0004.

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This chapter introduces Appaya’s Śivādvaita Vedānta works, paying special attention to its most important piece, the Śivārkamaṇidīpikā. The chapter first discusses Appaya’s doxography of Vedānta schools, the Caturmatasārasaṃgraha, and highlights how it might have been used to introduce Śrīkaṇṭha’s teachings to a wider scholarly audience and lend them authority in the process. It then discusses how Appaya creatively reads Śrīkaṇṭha’s commentary, with special reference to Śrīkaṇṭha’s theory of transformation (pariṇāmavāda), with a view to aligning its teachings with the doctrine of apparent transformation (vivartavāda) held by tenants of pure non-dualism (Advaita Vedānta). Finally, it investigates Appaya’s interpretation of the pāśupatādhikaraṇa (BS 2.2.35–38) in his Śivārkamaṇidīpikā, and shows how his commitment to Advaita Vedānta impacts his broad understanding of Śaiva scriptures and makes him read passages from those scriptures rather differently than his Śaiva co-religionists.
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Konferenzberichte zum Thema "Advaita theory"

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Shalaginov, A. D., und M. R. Zaripov. „Development of an active type homing head“. In 2022 33th All-Russian Youth Exhibition of Innovations. Publishing House of Kalashnikov ISTU, 2022. http://dx.doi.org/10.22213/ie022107.

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Berichte der Organisationen zum Thema "Advaita theory"

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Kos, Bor, und Ivan Kodeli. MCNP modelling of the ASPIS Iron88 SINBAD shielding benchmark. IAEA Nuclear Data Section, September 2018. http://dx.doi.org/10.61092/iaea.ke59-yaj1.

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The report describes the modelling procedure for MCNP of the ASPIS Iron88 shielding benchmark experiment form the SINBAD database. In the first part of the report motivation behind the modelling is given. The report continues with a detailed description of the geometrical properties of the benchmark with the Rhinoceros CAD program and the transformation procedure of the CAD model in to MCNP format. In the next part of the report details are given on the material, source and detector (tally) modelling of the benchmark experiment. Furthermore the variance reduction procedure using ADVANTG is described. Finally the results of the comparison of the experimental results to the calculation results for five different detectors (Sulphur, Indium, Rhodium, Gold, Aluminium) and with four different nuclear data libraries (ENDF/B-VII.1, ENDF/B-VIII, JEFF-3.3 and JENDL-4.0u) is given. Results for the Gold activation foils are only preliminary at this point and require an additional sensitivity study before they can be recommended for nuclear data validation applications.
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