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The book systematically unfolds Vedantic psychology to evolve an integrated perspective on mind and to synthesize ancient wisdom with contemporary sciences. The author also speculates on linking mind to the supermind the Brahman.
Astonishingly rich is the heritage of Indian psychology. Embodied in some of the better-known, traditional philosophical systems, it convincingly spells out the rationale behind memory, recognition, emotions, instincts, reasoning, creativity, and myriad other mind-related phenomena, which sofar remain baffling, unanswered questions in modern cognitive sciences, mechanistic psychology and their kindred disciplines. Mind and Supermind, for the first time, systematically unfolds Vedantic psychology in its larger effort not only to evolve an integrated perspective on mind, but also to synthesize ancient wisdom with contemporary sciences. A distinguished scholar of Sanskrit, philosophy and science, Professor Panda here re-explores the nature of mind, its Indian concept and how it compares with its Western world-view: religious, philosophical, psychological, and scientific. Thus elaborating the concepts of mind as set out in the Sankhya, Yoga, Tantra, Vedanta and other orthodox systems vis-a-vis (a) philosophical perspectives: from Plato and Aristotle to Wittgenstein and Strawson, (b) psychological viewpoints of William James, Freud, Jung, Watson and others, (c) theories of modern physiologists/physicists governing brain, mind, and artificial intelligence; the author builds a solid foundation for the superstructure of parapsychological phenomena. And also speculates about the possibilities for (individual) mind to link up with the Supermind, which, in Vedantic concept, is Brahman: fundamental Consciousness that illumines everything living and non-living. Growing from years of Dr. Pandas indepth, analytical studies, the book is offered to dis-cerning audiences in two parts: Indian Perspective (Volume 1) and Western Perspective (Volume 2), with relevant illustrative material.
The study reviews the philosophical thinking that has, since Descartes time, been invested in the shaping of this dualistic tradition. It compares the Cartesian view of mind-body dualism with the dualism of traditional Samkhya philosophy.
How do we (basically) conceptualize a human being or, say, any person? Is he just his body? Or a mind too besides his body? What, then, is mind, or how is it related to body? And since body is destructible, does man have disembodied existence as well? Addressing these age-old questions of fundamental importance, the book focusses on mind-body dualism. Which, despite its exposure to scathing criticisms, and even outright repudiations, has survived as a powerful dualistic tradition. Alpana Chakrabortys study is not a critique of mind-body dualism; but a coherent, quintessential review of the philosophical thinking that has, since Descartes time, been invested in the shaping of this dualistic tradition, its theoretical parameters and its key issues. Also setting out Western concepts of person, disembodied existence/survival, and bodily resurrection, the author considers the Cartesian view of mind-body dualism, and how it compares with the dualism of traditional Indian Samkhya philosophy. In her effort to spell out issues central to mind-body interaction, Dr. Chakraborty develops a vast historical framework from the acknowledged treatises/theories of Cottinghum, Don Locke, Gilbert Ryle, C.D. Broad, C.J. Ducasse, Nichlos Bohr, P.F. Srawson, and other Western philosophers including the very recent theories of Complementarity and Meta-Linguistic Dualism. Invaluable to the scholars of philosophy, metaphysics and psychology.
This book tells the story of minerals and metals in ancient India by unravelling the mysteries of archaeomaterials with scientific inquiry into production modes and use of minerals. It also studies the indigenous literary sources for the purpose.
In two volumes, the book tells the fascinating, coherentlywoven story of the Minerals and Metals from across the entire sub-continental sprawl of the old-world India (including Pakistan and Bangladesh). Covering a vast span of over five millennia: from the Pre-Harappan Chalcolithic sites, like Mehargarh, Mundigak and Ganeshwar to about ad 1200, Volume 1 is a brilliant effort to unravel the mysteries of archaeo-materials with scientific inquiry into both the modes of production and use of minerals, gems, metals, alloys and other kindred artefacts. Including, as he does, a chronological discussion of the specifically excavated sites, from Mehargarh to Taxila, Professor Arun Biswas captures a panoramic view of the hoary, richly variegated cultures which, in their final analysis, lead him not only to question the diffusionist theory concerning the Aryan intrusion, but also to highlight, among a range of his first-time-arrived conclusions, the primacy of India in the areas of non-ferrous ore mining, production of carburised iron, wootz, steel, forge-welding of wrought iron, distilled zinc and high-zinc brass. Barring the foreign travellers accounts, the volume draws exclusively on archaeological evidence. Volume 2 approaches the theme from the viewpoint of indigenous literary sources chronologically marshalling over three thousand years of Sanskrit writings: ranging from Rigveda to Rasaratnasamuccaya. Reviewing, among other things, the entire gamut of studies in gemmology (ratnashastra) and alchemy (rasashastra), the authors here set out a meticulous analysis of Rasaratnasamuccaya: a fourteenth century text, high-lighting the climactic heights of iatrochemistry in ancient India. With detailed explanations of Sanskrit technical expressions, the volume also tries to correlate, wherever possible, literary evidence with archaeological data. Sponsored by the Indian National Science Academy (INSA), New Delhi, Minerals and Metals in Ancient India has involved years of the authors painstaking research. Together with maps, figures, tables, appendices and illustrative photographs, it will evoke enormous interest in geologists, metallurgists,archaeo-metallurgists, mineralogists, gemmologists, historians of science, archaeologists, Indologists, and the scholars of Indian pre- and ancient history.
Professor Biswas examines the fascinating indigenous gems, non-gem minerals, metals and metallic art of India from ad 1200 onwards to almost the threshold of modern times, focusing on iron and steel, brass and zinc in pre-modern India and the superb vitality of its artisans tradition.
A Sequel to his widely acclaimed Minerals and Metals in Ancient India, in two volumes, (1996), Professor Biswas here continues with the fascinating story of indigenous gems, non-gem minerals, metals and metallic art : from 1200 ad onwards to almost the threshold of modern times. Like its predecessor, this volume too is sponsored by the Indian National Science Academy (INSA), New Delhi. Beginning with a view of medieval India’s enchanting gems, its highly dexterous diamond mining, and an array of non-gem minerals including, among others, metallic ores of copper, lead, zinc, ferrocobaltite, aluminium, and even building stones, the book offers a focussed study of iron and steel, brass and zinc in pre-modern India with coherent descriptions of the diversities of ores processed, smelting techniques, wootz-making and other products in different parts of the subcontinent. A painstakingly researched work based on foreigners travelouges and many other sources, the book re-explores the achievements of indigenous industries of the day, highlighting how, for about two millennia since the Lothal and Atranjikhera eras, India commanded primacy in zinc and brass; how its zinc smelting and distillation technology were transferred to the West, like the Chinese technologies of paper and gunpowder; and how its artisans could work marvels in metal. The author examines, in retrospect, Indian traditions of metallic works, which are vividly exemplified in its arts of enamelling, encrustation, jewel-setting, brass and high zinc Bidriware, and much else. Concludingly, Professor Biswas also goes into the causes that spelt decline of the Indian industries and the superb vitality of its artisans tradition.
This volume attempts to negotiate with some of the unmitigated issues frequently raised, debated and discussed in the domain of Anglo-American Analytic Philosophy. Viewpoints of some of the major philosopher like W.V.O. Quine, Ruth Barcan Marcus, Pranab Kumar Sen, David Wiggins and Ludwig Wittgenstein along with many others have come up for discussion and elaboration.
This volume includes ten essays written by Prof. Indrani Sanyal in different phases of her long academic career. Essays collected in this volume document the authors attempt to negotiate with some of the unmitigated issues frequently raised, debated and discussed in the domain of Anglo-American Analytic Philosophy. Viewpoints of some of the major philosophers like W.V.O. Quine, Ruth Barcan Marcus, Pranab Kumar Sen, David Wiggins and Ludwig Wittgenstein along with many others have come up for discussion and elaboration.
The first six essays of this volume deal directly with the issues relating to modal logic, quantification, essence and possible worlds. In the next three essays, the author has discussed the viewpoints of the earlier Wittgenstein and later Wittgenstein on logical space, limits of language and the nature of understanding. The last essay of this volume concentrates on the idea of structural universals and debates centring its feasibility.
The book has been written in a clear and lucid language without forgoing the required technicalities of the subject matter. Anybody interested in Philosophy in general and Philosophical Logic and metaphysics in particular will find the volume to be interesting. Scholars and researchers will be definitely benefitted by this volume.
The crisis of the age inheres in this, that notwithstanding the century’s mind-numbing disasters, it persists in subscribing to propositions which have logically led to the atomization of the whole cloth of human experiencing, and being. Great indeed is the value which is placed on the procedure of analytic dismemberment. While the method has certainly been result-producing, materially, in its wake it has brought immense suffering – both physical and spiritual. The price paid for a lopsided advance is thirty major wars – with their toll of one hundred and thirty million lives, and the irreparable destruction of the natural environment. The time demands a reappraisal of the basic paradigms of human existence, but the hegemony of well-entrenched vested interests – material or intellectual – would seem to preclude this.
The “advanced” people among the mankind of the day become suicidally specialized. For, if the mechanical model of thought has been of advantage in man’s preceding unfolding, the same, what may be called the “survival” paradigm, now creates dangerous dualities, binary oppositions (you–me, body–mind, East–West, etc). The model has outlived its usefulness merely enforcing dormancy on a major part of the human brain.
It behoves mankind to choose wisely right now – since parallel to the socio-economic, scientific and technological revolutions there has got to be the overdue radical psychic transformation. The first step towards clearing the fateful crisis would therefore be to be aware and end the hold of the linear, causal, mechanical thought orientation over the intellectual culture of the times.
Delving deep into the epistemological cum ontological causation of the emergency confronting the being and becoming of man, this volume provokes the thoughtful lay reader to a serious engagement with his or her self.
All arts in India owe their roots to the theoretical structure developed by Bharatamuni in his celebrated work Natyasastra. His theory of beauty is known as the theory of rasa. The present volume has shown how the insight of Bharata was developed by the classical scholars from Abhinavagupta to Jagannatha who propounded the theories with names like rasa, alamkara, riti, vakrokti, dhvani etc. to employ the theory of beauty from natya (drama) to kavya (poetry).
The foundation of the Indian aesthetic theory can be traced to Bharatamunis Natyashastra where he gave his theory of beauty (theory of rasa) which was later elaborately developed by learned scholars. In this work, Prof. Barlingay examines the development of the rasa theory by various authorities on art and aesthetics and finally presents his own critical understanding of it. The volume begins with a survey of the history of Indian art by examining painstakingly the relation between art and beauty, perception of time and space in art, and classification of arts. It then plunges into a detailed study of origin and development of rasa theory: from rasa in the Vedas and Upanishads to Bharatas rasa theory and perspectives of Abhinavagupta, Bhattatauta, Bhatta Lollata, Kuntaka, Dandin, Mammata, Vamana, Rudrata, Vishvanatha, Bhamaha, Jagannatha and others who enriched it further with their own theories. It explains how principles were employed and re-employed by the masters to reveal various meanings, inter-relationships, symbols, and perceptions of art. It highlights the salient features of each masters unique manner of interpretation of art concepts. The work is a must for scholars and students keen to study the fundamentals of concept and theory of Indian art, particularly with reference to drama and poetics.
All arts in India owe their roots to the theoretical structure developed by Bharatamuni in his celebrated work Natyasastra. His theory of beauty is known as the theory of rasa. The present volume has shown how the insight of Bharata was developed by the classical scholars from Abhinavagupta to Jagannatha who propounded the theories with names like rasa, alamkara, riti, vakrokti, dhvani etc. to employ the theory of beauty from natya (drama) to kavya (poetry).
The foundation of the Indian aesthetic theory can be traced to Bharatamunis Natyashastra where he gave his theory of beauty (theory of rasa) which was later elaborately developed by learned scholars. In this work, Prof. Barlingay examines the development of the rasa theory by various authorities on art and aesthetics and finally presents his own critical understanding of it. The volume begins with a survey of the history of Indian art by examining painstakingly the relation between art and beauty, perception of time and space in art, and classification of arts. It then plunges into a detailed study of origin and development of rasa theory: from rasa in the Vedas and Upanishads to Bharatas rasa theory and perspectives of Abhinavagupta, Bhattatauta, Bhatta Lollata, Kuntaka, Dandin, Mammata, Vamana, Rudrata, Vishvanatha, Bhamaha, Jagannatha and others who enriched it further with their own theories. It explains how principles were employed and re-employed by the masters to reveal various meanings, inter-relationships, symbols, and perceptions of art. It highlights the salient features of each masters unique manner of interpretation of art concepts. The work is a must for scholars and students keen to study the fundamentals of concept and theory of Indian art, particularly with reference to drama and poetics.
This book scholarly examines various aspects of Museology and Museography. It discusses the origin of the word museum its definition, types of museums, museum architecture, museum management and maintenance, famous museums of the world, besides the educational role of museums.
This book is a scholarly effort to examine various aspects of Museology and Museography. It discusses the origin of the word museum its definition, types of museums, famous museums of the world that have developed since the eighteenth century and the development of museums in India. It deals with the educational role of museums: its provision of non-formal, visual, recreational education through creating awareness by its various activities. It is concerned with different aspects of museum architecture. In a detailed study of museum management and maintenance, it takes up the mode of collection, documentation, exhibition and conservation of diverse items, as well as museum ethics and museum security. A special effort has been made to clarify the terms and concepts like marketing, orientation, evaluation, communication and administration which are deeply related to museums. The book deals with the role of some international organisations and conventions with regard to collection and preservation of materials. The attempt has been to simplify the subject and present its methodologies with clarity. This book will interest students of Museology and Conservation as also Museum Professionals as it provides useful guidelines about Curatorship.
This volume is a compendium of highly insightful papers presented by leading and promising scholars at the 20th intenational Congress of Vedanta. The papers discuss a variety of topics ranging from the origin of the universe to the Vedàntic perspective on the spiritual quest and science as also the essence of Vedànta and its relevance to modern times.
Vedanta has retained its fundamental ideas as enshrined in the Upanishads over the centuries. But it is still extremely relevant in addressing the contemporary problems of globalised and liberalised societies. It is in this context that the Vedanta Congress has met at regular intervals to debate and discuss challenges faced by contemporary societies.
This volume presents a compilation of papers presented at the Twentieth International Congress of Vedanta, held at the Jawaharlal Nehru University, New Delhi. The papers cover a variety of topics in English, Hindi and Sanskrit: philosophy of the origin of the universe, the behaviour of matter, social structures, political systems, role of language, yoga and meditation, among others. The insightful papers discuss the Advaita concept of testimonial perception, the concept of maya, the notion of time and space in the cosmology of the Samkhya system of philosophy and the Vedantic perspective on the spiritual quest and science. They deal with the nature and theory of origin of varna in the Bhagavad-Gita, Vedantic perception of organisational behaviour, importance of Vedanta in the corporate world, and value systems in governance with reference to Indian dharmic perspectives. These papers also highlight the essence of Vedanta as it applies to modern philosophy, science and business and the influence it exerts on culture, language and lives of people in India and the world.
The volume will prove valuable to scholars and students of Indology, religion and philosophy, particularly researchers of Vedanta and its relevance to modern times.
The book endeavours in recounting the mode in which Mohammed accomplished a tedious task of constructing a state and an empire out of the Arab tribes. It attempts to do justice to his intellectual ability and to observe towards him the respectful attitude which his greatness deserves. The volume is neither an apology nor an indictment.
The standpoint from which this book is written suggests and regards Mohammed as a great man, who solved a political problem of appalling difficulty – the construction of a state and an empire out of the Arab tribes. The book endeavours in recounting the mode in which Mohammed accomplished this, to do justice to his intellectual ability and to observe towards him the respectful attitude which his greatness deserves. The volume is neither an apology nor an indictment.
As far as the fecundity of the content is concerned, the book has taken a cue from different Arab sources and many scholarly works of earlier historians, efforts of many European scholars on Mohammedan antiquities and Islamic traditions. In condemning traditions unhistorical, the book has ordinarily considered the obelus of scholars like Ignaz Goldziher, Thodor Noldeke and Julius Wellhausen sufficient.
This well-illustrated volume seeks to explain an enigmatic and paradoxical symbolism common to many of the world religions, both polytheistic and monotheistic that of the cavernous maw of a great monster. Drawing on a broad array of comparative evidence, including examples from Hindu, Buddhist, Jewish, Christian and Islamic religions, it delves on the cross-cultural points of contact that may have contributed to the spread of such zoomorphic hybrids from Turkey, the Caucasus and Iran to the Indian Subcontinent.
This well-illustrated volume seeks to explain an enigmatic and paradoxical symbolism common to many of the world religions, both polytheistic and monotheistic that of the cavernous maw of a great monster. Drawing on a broad array of comparative evidence, including examples from Hindu, Buddhist, Jewish, Christian and Islamic religions, it delves on the cross-cultural points of contact that may have contributed to the spread of such zoomorphic hybrids from Turkey, the Caucasus and Iran to the Indian Subcontinent.
Straddling the boundaries between popular and textual traditions the gaping jaws of a great monster is a mythical paradigm of the bivalence of a deep-seated historic force: the yawning orifice of all-consuming death can as well symbolize the power of life or generative power. This dual force can also be reflected in an abbreviated conceptualization visualized on opposite sides of a common axis. The outcome of the symbolic synthesis, which axiomatically unifies such vast, inexorably linked, seemingly irresistible potent forces, thus may suggest different shades of meaning daunting, and yet again singularly attracting, humbling and at the same time exalting.
This book should arouse keen interest among all those interested in the comparative perspective of religious, cultural and artistic history.
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