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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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Shevchenko, Dimitry. „The Many Selves of an Actor“. Cracow Indological Studies 24, Nr. 1 (18.08.2022): 111–30. http://dx.doi.org/10.12797/cis.24.2022.01.06.
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This article explores artistic innovations in Kūṭiyāṭṭam theater through the lens of critique developed in the Naṭāṅkuśa—a polemical treatise composed, perhaps, in the 15th century Kerala. The focus is on the Naṭāṅkuśa’s fierce disapproval of the performance of multiple roles by an actor dressed as one and the same character—for example, switching from the role of Hanumān to that of Rāma, while still in Hanumān’s costume and make-up. The author of the Naṭāṅkuśa utilizes epistemological arguments to demonstrate the impossibility of accommodating more than one character in a single actor’s mind. Nor can a spectator have a stable cognition of the second- order characters. The fact that the author attributes to the opponent— a Kūṭiyāṭṭam performer—a non-dualist theory of cognition, suggests that the theory of Kūṭiyāṭṭam was inspired by Advaita Vedāntin and the non-dualist Śaiva epistemological presuppositions.
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Caamaño Piñeiro, María A. „Romain Rolland: une rencontre avec l'Inde“. Çédille 11 (01.04.2015): 69. http://dx.doi.org/10.21071/ced.v11i.5584.
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Este artículo aborda una temática prácticamente inexplorada por la crítica: la reflexión de Romain Rolland sobre la India. Pionero en estudios interculturales, Rolland sienta las bases metodológicas de una aproximación al estudio de la relación cultural entre Europa y la India. Tres textos fundamentales configuran el encuentro de Romain Rolland con la India, las biografías de Gandhi, de Ramkrishna y de Vivekananda, y los tres se construyen, tanto en el plano estilístico como en el conceptual, a partir de una lógica de la no-dualidad que coincide con la del Advaita Vedanta.
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Verma, Suneet. „Integral Psychology: A new science of self, personality, and psychology“. Mind and Society 12, Nr. 01 (02.05.2023): 08–26. http://dx.doi.org/10.56011/mind-mri-121-20232.
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This paper outlines a theory of psychology based on Sri Aurobindo’s conceptualization of the human being. Starting with the basic notion of self and personhood in contemporary academic psychology, largely located in the lower levels of psychological functioning, the field of Transpersonal Psychology is used as a stepping stone to access the higher reaches of humanity. A brief outline of the Advaita Vedāntic perspectives on personality then paves the way for Sri Aurobindo’s neo-Vedāntic depiction of the person. The contribution of the integral approach to the transformation of emotions, and its role in psychotherapy is then outlined. It is the author’s contention that Sri Aurobindo’s system contains a comprehensive framework of psychology, which allows for both Western as well as Indian conceptualization of the psyche and provides a synthesis, which is more than a mere sum of parts, giving a vision for an optimistic and glorious future of humankind, paving the way for divine life to manifest upon earth.
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Britto, M. John. „A Thing-Oriented Perspective of Ancient Indian Philosophy“. IRA International Journal of Education and Multidisciplinary Studies (ISSN 2455–2526) 4, Nr. 2 (22.08.2016): 226. http://dx.doi.org/10.21013/jems.v4.n2.p1.
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<em>With the emergence of thing-oriented doctrines in the recent times, there is a gradual shift of attention from human subjects to material objects in the contemporary educational realm. Thing theory and object-oriented ontology, as thing-oriented doctrines, are in equilibrium with their primary concern with things. Both of them are pertinent to each other in multifarious ways. While thing theory is concerned with the significance of things in relation to literature and culture, object-oriented ontology focuses on the centrality of things in philosophy. The study made by thing-oriented scholars divulges that the worth of corporeal things has been overlooked by humans down the ages. However, there are a few instances here and there wherein things were said to gain some attention. This research paper seeks to make a study of how things were understood in the schools of ancient Indian philosophy, and it looks at the views of those schools on things from a thing-oriented perspective. It explores the general philosophy of the Upanishads concerning the reality of things in the world. It also attempts to identify and elucidate the constructive views on things which could be traced in the doctrines of the philosophical schools of the Nyāya, the Vaisheshika, the Sāṃkhya, the Mīmāṃsā and the Cārvāka. These schools’ realist approach to things is contrasted with the monistic idealism of the schools of the Advaita Vedānta and the Yoga. The paper also examines how things are undermined and overmined in ancient Indian philosophy. </em>
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Gain, Jatindranath. „The Ultimate Reality in the Universe: A Study on the Views of Quantum Physics and Vedanta Philosophy“. Studies in Philosophy of Science and Education 4, Nr. 3 (30.11.2023): 103–11. http://dx.doi.org/10.46627/sipose.v4i3.262.
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The majority of quantum mechanics' founding fathers were sensitive to the philosophical implications of quantum mechanics. The theories of relativity developed by Einstein also turned out to have philosophical implications. Although quantum physics could seem enigmatic, it explains everything in our environment, whether we are aware of it or not. Using the abilities of quantum physics results in the expansion of innovative technologies, both for use now and maybe in the future. Everything is explained by quantum physics, which provides the greatest description we currently have of the nature of the particles in the cosmos. The efforts to explain the universe in terms of quantum physics, which regulates the behaviour of the subatomic, microscopic world, are presented in Quantum Universe. It shows a revolution in quantum physics as well as a quantum leap in our understanding of the universe's mystery and beauty. Quantum physics is trying to find a common singularity for all objects. They are trying to discover the ‘Theory of Everything, that will explain everything in this universe. Vedanta and Quantum Physics both are looking for the same underlying reality and searching for the absolute truth in the universe, though their approach to searching is different. This paper will attempt to concentrate on the perspectives of Quantum Physics & Advaita Vedanta about the ultimate reality in the universe, the nature of consciousness.
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Apriani, Desak Gede Yenny, Desak Made Firsia Sastra Putri und Ni Putu Dewi Widiyani. „GAMBARAN PERILAKU CARING PERAWAT DI RUANG ANGGREK BADAN RUMAH SAKIT UMUM DAERAH KABUPATEN TABANAN“. Jurnal Ilmiah Kesehatan Keperawatan 16, Nr. 2 (11.12.2020): 11. http://dx.doi.org/10.26753/jikk.v16i2.450.
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DESCRIPTION CARING BEHAVIOR OF NURSE AT PEDIATRIC CARE UNIT IN TABANAN GENERAL HOSPITAL Desak Gede Yenny Apriani1,2, Desak Made Firsia Sastra Putri1,2, Dewi Widiyani1,21S1 Keperawatan Ners, 2STIKES Advaita Medika Tabanan,Correspondence: yennyapriani2004@gmail.com ABSTRACT Introduction: nurse is a person who have a skill and allowance to do medical treatment based on prior knoledge and collected from education in term of nursing. Caring is a maintainingrelationships with mutual respect for other accompanied by feeling of belonging and responsibility. Caring behavior is an emotional support in providing nursing care to protect patient, enhance human dignity, and it was the care wich made a diffrence from other profession. Turpose to know description caring behavior of nurse at Pediatric Care Unit Method: this study was a descriptive analytic with cross sectional approach. The responden was chosen based on total sampling which were 13 samples by using observation sheet. Result: This study showed that caring behaviot of nurse at Pediatric Care Unit 13 nurse (100%) was in good category, with sub variable according to five dimension of Swanson theory that is maintaining belief with mean 57,7%. Sub variable knowing of nurse (100%) was in good category with mean 92,3%, sub variable being with was good category 13 nurse (100%) with mean 96,5%. Doing for behavior so as in good category 16 nurse (100%) with mean 98,5% and enabling behavior in good category 16 nurse (100%) with mean 80%. Discussion: caring behavior of nurse at Pediatric Care Unit at Tabanan General Hospital is good category. Keywords: Caring Behavior, Nurse, Pediatric Care Unit
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Marsh, Victor E. „The Disobedient Subject“. Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, Nr. 3 (10.12.2010): 259–301. http://dx.doi.org/10.1558/post.v4i3.259.
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In conservative religious discourse, “homosexuality” is configured as mutually incompatible with a sincere engagement in religious belief and praxis, and the subject positionings common within the gay liberation project have tended to reinforce the opposition. Here I suggest how some marginalized subjectivities have liberated themselves from the toxic representations of hostile discourses by exploring new possibilities for being and becoming that are distinctly different from those provided by dominant, heteronormative models of identity, especially those held in place by conventional religious teaching. From recent literary theory I adopt the notion of self as a constructed narrative, and examine the extent to which the emerging genre of “queer spiritual autobiography” (Stewart 2002), in particular, contributes to a reverse discourse, becoming a site for contestation and resistance. First-person testimony in the form of memoir and autobiographical writing takes up the project of renarrativizing the self and disrupting authorized versions of male identity, spirituality and sexuality. I illustrate this through the work of the British expatriate writer Christopher Isherwood, a seminal proponent of the genre, to delineate how the positioning of self is renegotiated in queer spiritual autobiography. I draw attention to the integrative potential that Isherwood found in particular teachings and practices of Advaita Vedanta, in which he was trained by his spiritual teacher, that are often misunderstood in Isherwood scholarship. The impact of Vedanta on Isherwood’s textual personae, his experiments with first-person point of view, his interrogation of the problematics of writing religion, and a sustained engagement with a religious inquiry and praxis not predicated on a repudiation of his sexuality, all contribute to make him a writer of exemplary interest today.
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Oh, Seung Hyun. „Measuring Informational Advantage of A Group of Investors“. Journal of Derivatives and Quantitative Studies 16, Nr. 2 (30.11.2008): 127–52. http://dx.doi.org/10.1108/jdqs-02-2008-b0005.
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This study interprets various theories of volume of stock markets in a unified DOint of view and classifies the theories into 4 categories: risk premium theory, adverse selection theory, privately informed trading theory, and market stabilization theory. Risk premium theory and adverse selection theory predict that net buying amount of an uninformed trader and future stock return have negative correlation and that ttle correlation approaches-I as current return volatility increases. Privately informed trading theory and market stabilization theory predict that net buying amount of an Informed trader and future stock return have posltive correlation and that the correlation approaches 1 as current return volatility increases. Utilizing these two predictions. this study suggests a method of measuring informational advantage of a group of investors. To measure degrees of Informational advantage of some investor groups in Korean stock market. the method is applied to 7 groups of investors: foreign investors, individual investors. institutional investors, securities companies, Insurers. ITCs, and banks. The result shows that ITCs have the highest degree of informational advant~ age while Individual investors have the lowest level of informational advantage. The fact that this result is consistent with prior researches means that the method suggested in this study has enough empirical validity. This method may be used in a performance evaluation process for a specific fund or a portfolio manager.
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Shahi, Deepshikha, und Gennaro Ascione. „Rethinking the absence of post-Western International Relations theory in India: ‘Advaitic monism’ as an alternative epistemological resource“. European Journal of International Relations 22, Nr. 2 (22.07.2015): 313–34. http://dx.doi.org/10.1177/1354066115592938.
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Kos, Bor, Henrik Sjöstrand und Ivan Kodeli. „Nuclear Data Uncertainty Propagation in Complex Fusion Geometries“. Journal of Nuclear Engineering 1, Nr. 1 (02.12.2020): 63–69. http://dx.doi.org/10.3390/jne1010006.
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The ASUSD program package was designed to automate and simplify the process of deterministic nuclear data sensitivity and uncertainty quantification. The program package couples Denovo, a discrete ordinate 3D transport solver, as part of ADVANTG and SUSD3D, a deterministic first order perturbation theory based Sensitivity/Uncertainty code, using several auxiliary programs used for input data preparation and post processing. Because of the automation employed in ASUSD, it is useful for Sensitivity/Uncertainty analysis of complex fusion geometries. In this paper, ASUSD was used to quantify uncertainties in the JET KN2 irradiation position. The results were compared to previously obtained probabilistic-based uncertainties determined using TALYS-based random nuclear data samples and MCNP in a Total Monte Carlo computation scheme. Results of the two approaches, deterministic and probabilistic, to nuclear data uncertainty propagation are compared and discussed. ASUSD was also used to perform preliminary Sensitivity/Uncertainty (S/U) analyses of three JET3-NEXP streaming benchmark experimental positions (A1, A4 and A7).
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Pichlak, Maciej. „Konstytucjonalizm jako refleksja“. Filozofia Publiczna i Edukacja Demokratyczna 7, Nr. 1 (10.09.2018): 5–24. http://dx.doi.org/10.14746/fped.2018.7.1.1.
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The objective of the paper is to present various forms of constitutionalism, with a special focus on constitutionalism understood as a form of reflection of political community. The paper adopts the perspective of reflexivity theory in order to reconstruct the basic alternatives in that regard, and also to reveal their potential advant ges and weaknesses. As it is demonstrated, it is precisely philosophical and sociological conceptions of reflexivity that are particularly suitable for understanding the specificities of constitutionalism – indeed, the latter, as a discourse about the foundations of the political and legal existence of a given community, inevitably assumes the form of reflection. The special focus within the paper is devoted to two key distinctions within the sphere of reflexivity theory, which impact the manner in which constitutional reflection is performed. The first of the distinctions concerns the relationship of reflection to tradition, while the second is done according to the criterion of the logical structure of reflexive cognizance. It is argued here that the dominant version of modern constitutionalism prescribes that constitutional reflexion be perceived as a closed process with the objective of emancipation from tradition. An alternative to this mainstream approach can be proposed in the form of capturing constitutionalism as reflexion with its foundation in tradition, at the same time dialogically mediated in other forms of social and political discourse.
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Adhikari, Susmita, Tae-hyeon Shin, Bhuvnesh Jain, Matt Hilton, Eric Baxter, Chihway Chang, Risa H. Wechsler et al. „Probing Galaxy Evolution in Massive Clusters Using ACT and DES: Splashback as a Cosmic Clock“. Astrophysical Journal 923, Nr. 1 (01.12.2021): 37. http://dx.doi.org/10.3847/1538-4357/ac0bbc.
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Abstract We measure the projected number density profiles of galaxies and the splashback feature in clusters selected by the Sunyaev–Zel’dovich effect from the Advanced Atacama Cosmology Telescope (AdvACT) survey using galaxies observed by the Dark Energy Survey (DES). The splashback radius is consistent with CDM-only simulations and is located at 2.4 − 0.4 + 0.3 Mpc h − 1 . We split the galaxies on color and find significant differences in their profile shapes. Red and green-valley galaxies show a splashback-like minimum in their slope profile consistent with theory, while the bluest galaxies show a weak feature at a smaller radius. We develop a mapping of galaxies to subhalos in simulations and assign colors based on infall time onto their hosts. We find that the shift in location of the steepest slope and different profile shapes can be mapped to the average time of infall of galaxies of different colors. The steepest slope traces a discontinuity in the phase space of dark matter halos. By relating spatial profiles to infall time, we can use splashback as a clock to understand galaxy quenching. We find that red galaxies have on average been in clusters over 3.2 Gyr, green galaxies about 2.2 Gyr, while blue galaxies have been accreted most recently and have not reached apocenter. Using the full radial profiles, we fit a simple quenching model and find that the onset of galaxy quenching occurs after a delay of about a gigayear and that galaxies quench rapidly thereafter with an exponential timescale of 0.6 Gyr.
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Garg, Aayushee. „Contrasting Approaches to Language, Meaning, and Knowledge in Advaita Vedanta and the Western Literary Traditions“. Rupkatha Journal on Interdisciplinary Studies in Humanities 15, Nr. 3 (14.08.2023). http://dx.doi.org/10.21659/rupkatha.v15n3.02.
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The present research article undertakes a comprehensive examination of contrasting approaches to language and meaning, topics that have engendered contemplation and discourse across a range of disciplines including literature, philosophy, and linguistics. The article commences by delving into the foundational disparities between Indian and Western literary theories concerning the intricate relationship binding knowledge and meaning. While the Western tradition concentrates predominantly on interpreting textual meaning, treating literary works as subjects for analysis and critique, the Indian tradition perceives concepts and ideas within texts as indirect indicators of reality and self-realization. The ancient Indian school of thought, Advaita Vednata, presents a distinctive viewpoint on the dynamic interplay between language and meaning. The article further dissects the distinct attributes of the seemingly paradoxical and contradictory language prevalent in classical Indian texts. Through this exploration, it strives to uncover the methodology of constructing meaning as employed within the framework of Advaita Vednata. This analysis is juxtaposed against the approach to linguistic interpretation prevalent in the Western literary tradition—a tradition largely rooted in the empirical world. Advaita Vedanta places significance on direct experience or anubhava, prioritizing it over transmitted knowledge, and acknowledges that the true essence of the self transcends human comprehension. By navigating the quandary of defining literary language, elucidating the process of meaning-making in Western literary theory, delving into Advaita Vednata philosophy, and studying the role of language in representing the essence of the self, this research aspires to contribute meaningfully to the ongoing discourse in the areas of literary criticism and philosophical studies.
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Louchakova-Schwartz, Olga. „Qualia of God: Phenomenological Materiality in Introspection, with a Reference to Advaita Vedanta“. Open Theology 3, Nr. 1 (26.01.2017). http://dx.doi.org/10.1515/opth-2017-0021.
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AbstractApplying Michel Henry’s philosophical framework to the phenomenological analysis of religious experience, the author introduces a concept of material introspection and a new theory of the constitution of religious experience in phenomenologically material interiority. As opposed to ordinary mental self-scrutiny, material introspection happens when the usual outgoing attention is reverted onto embodied self-awareness in search of mystical self-knowledge or union with God. Such reversal posits the internal field of consciousness with the self-disclosure of phenomenological materiality. As shown by the example of Vedantic self-inquiry, material introspection is conditioned on the attitude ‘I “see” myself’ and employs reductions which relieve phenomenological materiality from the structuring influence of intentionality; the telos of material introspection is expressed by the inward self-transcendence of intentional consciousness into purified phenomenological materiality. Experience in material introspection is constituted by the self-affection and self-luminosity of phenomenological materiality; experience is recognized as religious due to such essential properties as the capacity of being self-fulfilled, and specific qualitative “what it’s like”(s). Drawing on more than 5000 live accounts of internal religious experience, it is shown that introspective attention can have different trajectories, producing, within a temporal extension of material introspection, different spatial modifications of embodied self-awareness and a variety of corresponding religious experiences.
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Rodina, A. V., und Andrey Sevalnikov. „Features of the interpretation of physical knowledge on the example of the works of K. F. von Weizsäcker and H.-P. Dürr“. Vox. Philosophical journal, 30.09.2021. http://dx.doi.org/10.37769/2077-6608-2021-34-5.
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The article is devoted to the interpretation of physical knowledge in the works "Structure of Physics" by K. F. von Weizsäcker and “Matter does not exist” by H.-P. Dürr. These works reveal a special understanding of matter in quantum mechanics. In the interpretation of physical knowledge H.-P. Dürr and K. F. von Weizsäcker postulate a special interpretation of matter within the framework of quantum theory, namely the inseparability of consciousness from matter. At the same time, we emphasize the fundamental difference between these approaches. H.-P. Dürr remains in the position of Advaita-Vedanta, his approach is closer to Eastern metaphysics, Weizsäcker adheres to the Western epistemological tradition, presenting physics as what we can know about matter. Heidegger also touches this issue, he criticizes the concept of "object" and "subject" in modern science, but does not say that both concepts must somehow be combined.
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Naicker, Suren. „Analysis of water-related metaphors within the theme of religious harmony in Swami Vivekananda’s Complete Works“. HTS Teologiese Studies / Theological Studies 72, Nr. 4 (31.05.2016). http://dx.doi.org/10.4102/hts.v72i4.3431.
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This article focuses on the metaphors employed by Swami Vivekananda. The aim was to explain otherwise abstruse philosophical principles within the Hindu school of thought, with especial emphasis on Swami Vivekananda’s version of Advaita Vedanta, which maintains that there is no duality of existence despite the appearance of such. Using conceptual metaphor theory as a framework, and corpus linguistics as a tool, the metaphors used in Vivekananda’s Complete Works have been explored and it is concluded that he more often than not draws on the water frame to explain concepts. This is contrary to mainstream Western religions, which seem to employ primarily the family frame to conceptualise God metaphorically; this is not so within Vivekananda’s Hinduism – though he does use the said frame. Hence, Vivekananda’s water-related metaphors are analysed here under various themes, and parallels are drawn between Christian mysticism and Vivekananda’s Hinduism, showing that there are significant similarities between these two influential traditions.
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Padalkar, Shashikant. „Integrated Information Theory in View of Advaita's Theology“. SSRN Electronic Journal, 2017. http://dx.doi.org/10.2139/ssrn.3080866.
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-, Nagula Bhaskar. „Social Harmony and The Role of Individual“. International Journal For Multidisciplinary Research 4, Nr. 5 (31.10.2022). http://dx.doi.org/10.36948/ijfmr.2022.v04i05.932.
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The inner goal of every individual is to live happily along with the other members of group in the society. He is going on exploring the possibilities, but not achieving always. At times the conscious mind is planning, but subconscious mind is rejecting. As such the unconscious field of the mind is out of discussion even by many psychologists and philosophers. All Rishi Sri Shankaracharya, Ramanujacharya and Madhvacharya have understood depth of the mind and beyond and proposed theories advaitam, vishistadvaitam and dvaitam respectively. The theories are proved to bring brotherliness and harmony in the society. With the onset of industrial revolutions, the mankind is after individual happiness only and slowly forgetting brotherliness. The scenario led to pure competition and advantages only. Forgetting of brotherliness lead to many disputes, wars, terrorism, etc. As such, a new stepping theory, namely, Shashtyam is proposed. The psychological condition is interconnected to energy field in which an individual is enabled. The basic energy field is in the shape of the living system and named as annamayakosha in the scriptures. It has got many energy centers. Coordination among certain centers is understood to cause health to the individual and satisfy the WHO constitution. Based on such an environment, a new psychological tool, namely, Dharmapod is introduced. To assure a success, it is compared with coordination among Pandavas of History Mahabharath.