Showing 41–50 of 74 results
The founding fathers of the quantum revolution were deeply invested in questions of meaning. Distanced from theology but also from the deterministic objective Materialism of the classical model of physics, several of them, including Bohr, Heisenberg, Pauli, Schrödinger and Bohm looked to Eastern philosophies for explanations. This search for meaning beyond church and clockwork seems to have stagnated in our times. Yet, recent advances in physics and the reinterpretation of historic experiments have given us new ways to understand and ask fundamental philosophical questions. These approaches include further considerations of the Copenhagen Interpretation of Bohr, Heisenberg and others, the Transactional Interpretation of John G. Cramer and Ruth Krastner, Quantum Bayesianism (QBism) of Fuchs, Schack and David Mermin; questions related to the meaning of observation and measurement; the Orthodox view of quantum mechanics; collapse of the wave function and time and quantum field theory. The present volume brings together a number of these approaches discussed by leading contemporary physicists. It also expands the consideration of the quantum revolution to include its larger implications for philosophy, mathematics, biology and global understanding, reopening the questions of consciousness and meaning which occupied the minds of the early thinkers of Quantum Mechanics.
This book deals with all aspects of politics based on Mahabharata and addresses topics such as dandaniti, origin of state, the seven elements of state, functions of state, types of state, kinship, judiciary and administration in detail, among many other issues of political importance.
The idea of politics hardly finds an expression elsewhere as clearly as in Mahabharata. This work thus investigates the political thought explicit in Shanti-Parva and emphasizes that Mahabharata is a text in the study of politics, apart from the perception of it being a great epic and a text of high literary value. Whatever be the notion of politics we contemplate upon, it finds an articulation in Mahabharata. As the Greek tradition of thinking is the base of Western politics, Shanti-Parva of Mahabharata represents the Indian notion of political thinking, though there remain many similarities and dissimilarities between the two systems.
This volume navigates one to how to read Mahabharata as a political text; the idea of political thoughts, the constituting principles of politics and the political institutions in Shanti-Parva; and the relevance of these political thoughts in modern time. Topics such as dandaniti, origin of state, the seven elements of state, functions of state, types of state, kinship, judiciary and administration are discussed in detail, among many other issues of political importance.
The book collects, analyses and examines the internal evidences from Shanti-Parva and also from other parvans of Mahabharata to reach a decisive conclusion, making the work a composite result of textual analysis, related literature and subjective contemplation. It clearly shows that the idea of politics is not separated from the idea of ethics. Rather they are intertwined.
This anthology, consisting of fourteen essays, deals with a variety of themes that are of central importance for an authentic appreciation of the philosophical core of the Indian culture. The readers will find here illuminating discussions on various issues that bear witness to the critical thinking and deep reflection on the part of the author that have enabled her to carefully expose the subtle internal divergences that nourish the Indian conceptual world.
Based on arduous and painstaking research, these essays focus on a range of topics. There are several essays on multiple aspects of the large themes of time and consciousness, penetrating analysis showing how in the ancient discourse ideas of klesha (affliction), abhyasa (practice) and karuna (compassion) as well as on women and values are dealt with. There are also deliberations on the themes of religious diversity and the need for an encounter of world religions along with the attempt to explore India’s self-image. All these have contemporary relevance, as these essays clearly bring out the distinctive character of a living culture.
This volume makes a comparative study of the different values and approaches, philosophized and propagated by Mahatma Gandhi and Sri Aurobindo not only for the social, moral, political and spiritual life of Indians, but also for the benefit of the entire mankind.
Regeneration of Values: A Comparative Study of the Thoughts of Mahatma Gandhi and Sri Aurobindo reflects upon the different concepts of social, moral, political and religious values philosophized and propagated by Mahatma Gandhi and Sri Aurobindo.
Both these two great thinkers of nineteenth-twentieth century India tried to reconstruct the social, moral, political and spiritual life of the entire mankind through the revival of the ancient social and cultural values of India. However, the means adopted by them towards such regeneration of values were different in many respects. Here an attempt has been made to make a comparative study of their concepts of the different values as well as the approaches taken by them.
Sapiens and Sthitaprajna studies the concept of a wise person in the Stoic Seneca and in the Bhagavadgita. Although the Gita and Seneca’s writings were composed at least two centuries apart and a continent apart, they have much in common in recommending a well-lived life. This book describes how in both a wise person is endowed with both virtue and wisdom, is moral, makes right judgements and takes responsibility for actions. A wise and virtuous person always enjoys happiness, as happiness consists in knowing that one has done the right thing at the right time.
Both Seneca and the Gita demand intellectual rigour and wisdom for leading a virtuous and effective life. They provide guidelines for how to become and be wise. Both systems demand a sage to be emotionally sound and devoid of passions. This leads to mental peace and balance, and ultimately tranquillity and happiness. While surveying these similarities, this study also finds differences in their ways of application of these ideas. The metaphysics of the Gita obliges the sage to practise meditation, while the Stoics require a sage to be a rational person committed to analysing and intellectualizing any situation.
This comparative study will be of interest to students of both Ancient Western and Ancient Indian Philosophy. Practitioners of Stoicism and followers of the Gita should find the presence of closely-related ideas in a very different tradition of interest while perhaps finding somewhat different prescriptions a spur to action.
The book provides a detailed study of the Vaisnava acaryas such as Sri Ramanuja, Sri Nimbarka, Sri Madhvacarya, Sri Caitanya, Sri Vallabha, Sri Sankaradeva and Sri Swami Narayana and their religious philosophies vis-à-vis Sri Sankara’s jnana theory.
The book provides a detailed study of the acaryas such as Sri Sankara, Sri Ramanuja, Sri Nimbarka, Sri Madhvacarya, Sri Caitanya, Sri Vallabha, Sri Sankaradeva and Sri Swami Narayana and their philosophies. The schools of Vaisnavism belonging to these venerable acaryas primarily promulgate for the seeker an alternate method which emphasizes that samsara is real, liberation is real, and worship and meditation are equally real, not mock battles. God is accepted as the Ultimate Reality – merciful and gracious, the seat of all auspicious attributes – by whose grace alone one can be freed from the bondage of samsara. These schools are well established in the Vedas and do not make a distinction between the Absolute (Brahman) and God (ISvara) or equate jiva with Brahman. Most of these schools, identify ISvara or Brahman with Visnu, who has a particular form (Catur-Bhujam, Sanku-Cakra, etc.) which distinguishes Him from other gods. All the acaryas of the schools of Vaisnavism had Lord Mahavisnu as the Supreme Reality, but for each one of them the Lord presented Himself in a different form. For example, for Sri Ramanuja, it was Sriman Narayana, for Sri Nimbarka, Sri Vallabha and Sri Caitanya it was Sri Krsna and for Sri Ramananda it was Sri Rama.
This volume should invoke keen interest in the philosophical community and among the followers of Vaisnava Sampradaya, along with a wide range of students, researchers and teachers of all religious philosophies.
The book provides a detailed study of the Vaisnava acaryas such as Sri Ramanuja, Sri Nimbarka, Sri Madhvacarya, Sri Caitanya, Sri Vallabha, Sri Sankaradeva and Sri Swami Narayana and their religious philosophies vis-à-vis Sri Sankara’s jnana theory.
The book provides a detailed study of the acaryas such as Sri Sankara, Sri Ramanuja, Sri Nimbarka, Sri Madhvacarya, Sri Caitanya, Sri Vallabha, Sri Sankaradeva and Sri Swami Narayana and their philosophies. The schools of Vaisnavism belonging to these venerable acaryas primarily promulgate for the seeker an alternate method which emphasizes that samsara is real, liberation is real, and worship and meditation are equally real, not mock battles. God is accepted as the Ultimate Reality – merciful and gracious, the seat of all auspicious attributes – by whose grace alone one can be freed from the bondage of samsara. These schools are well established in the Vedas and do not make a distinction between the Absolute (Brahman) and God (ISvara) or equate jiva with Brahman. Most of these schools, identify ISvara or Brahman with Visnu, who has a particular form (Catur-Bhujam, Sanku-Cakra, etc.) which distinguishes Him from other gods. All the acaryas of the schools of Vaisnavism had Lord Mahavisnu as the Supreme Reality, but for each one of them the Lord presented Himself in a different form. For example, for Sri Ramanuja, it was Sriman Narayana, for Sri Nimbarka, Sri Vallabha and Sri Caitanya it was Sri Krsna and for Sri Ramananda it was Sri Rama.
This volume should invoke keen interest in the philosophical community and among the followers of Vaisnava Sampradaya, along with a wide range of students, researchers and teachers of all religious philosophies.
A dialogue between science and spirituality is a necessity in our times where both, differences and mutual enrichment of the two great fields of human approach to reality, are taking place. This volume addresses this need from the perspective of different areas of science and spiritual traditions. The starting point is the intention of the founder of the IIAS, Dr S. Radhakrishnan, who saw that both the practice of science and experience of spirituality are intimately related to being human. Although much thought has gone into their relationship, the present volume intends to broaden and deepen the possibility of a harmonious integration, necessary to overcome the present-day crisis of humanity.
From the side of science, the contributors come from the fields of physics, plant biology, neuroscience, psychology, ecology and philosophy of science; and from the side of spirituality, following traditions and spiritual masters are represented: PÀtaðjala Yoga, Trika aivism of Kashmir, VedÀnta, Buddhism, Christianity, Theosophy, and Rabindranath Tagore, Swami Vivekananda and J. Krishnamurti. The deliberations included topics such as Awareness in plants, Neuroplasticity and Habit, appropriate use of terms such as Consciousness and Energy in different contexts, clarifying several issues concerning the on-going dialogue. The contributing scholars have built bridges of understanding, thus encouraging the reader to proceed further in this quest.
A dialogue between science and spirituality is a necessity in our times where both, differences and mutual enrichment of the two great fields of human approach to reality, are taking place. This volume addresses this need from the perspective of different areas of science and spiritual traditions. The starting point is the intention of the founder of the IIAS, Dr S. Radhakrishnan, who saw that “both the practice of science and experience of spirituality are intimately related to being human”. Although much thought has gone into their relationship, the present volume intends to broaden and deepen the possibility of a harmonious integration, necessary to overcome the present-day crisis of humanity.
From the side of science, the contributors come from the fields of physics, plant biology, neuroscience, psychology, ecology and philosophy of science; and from the side of spirituality, following traditions and spiritual masters are represented: PÀtaðjala Yoga, Trika Œaivism of Kashmir, VedÀnta, Buddhism, Christianity, Theosophy, and Rabindranath Tagore, Swami Vivekananda and J. Krishnamurti. The deliberations included topics such as Awareness in plants, Neuroplasticity and Habit, appropriate use of terms such as “Consciousness” and “Energy” in different contexts, clarifying several issues concerning the on-going dialogue. The contributing scholars have built “bridges of understanding”, thus encouraging the reader to proceed further in this quest.
The book concentrates on consciousness because of two reasons: (i) in consciousness, both being and becoming are involved and (ii) pure consciousness happens to be the essence of human nature. It further discusses concepts like One and Many, Time and Space of Buddhist philosophy and Vedānta have scientific support.
The synthesis between Vedanta and Buddhist philosophy has been attempted in this study on the ground that the former is the philosophy of “being”, whereas the latter happens to be the philosophy of becoming. The being and becoming, both are important for proper understanding of the Absolute Reality and its manifestation. In synthesizing, it has concentrated on consciousness because of two reasons: (i) in consciousness, both being and becoming are involved and (ii) pure consciousness happens to be the essence of human nature.
In Buddhist philosophy the concepts like citta-nirvana, bhavanga-citta and alaya-vijnana having a bearing on pure consciousness, which happens to be the Upanisadic atman and the Vedantic Brahman. Since these concepts represent the essence of human beings, the similarities among the Upanisads, Vedanta and Buddhism have been established. However, the differences between Vedanta and Buddhist philosophy (Yogacara Vijnanavada) on several issues like momentariness, changing reality will continue because these are merely modes of manifestations or appearances.
It has also been shown that the concepts like One and Many, Time and Space of Buddhist philosophy and Vedanta have scientific support. Time and Space have no independent existence in Buddhist philosophy and Vedānta. In fact, both being the manifestations of consciousness, become the objects of consciousness. It means that Buddhist philosophy and Vedanta have treated Time and Space in relative framework. So is the case with science.
Mankind, when it gave expression to its first dawning of religious thoughts, wove a fabric of myths and theories about religion, the warp of which ran through from earliest historical times to our own days as threads of the warp of philosophies and theories about sex, male, female, love, passion, lust, desire, procreation, offspring, etc. The succeeding ages and civilizations wove into its warp the woof of the individual religions, myths and fables of gods and goddesses, so that the whole fabric of beliefs became refined as mankind itself advanced.
Sex and Sex Worship is the result of a long-time, arduous study of the concept of sex and the worship of phallus in various civilizations and in the development of different religions, modern and old, over a period of many millennia. The book makes one grasp a lot of topics associated with sex and sex symbols such as nature of sex and reproduction, status of women, cosmo-gonies, sex in man and animal, sexual relationship of gods and goddesses, virgin worship, phallic festivals, among many, while making it clear that the worship of generative organs was rather a use of representations of phallus and yoni as symbols for certain religious ideas which were embodied in nature worship.
It also vividly talks about the concept of sex and sex organs in art and ethics, sculpture, art anatomy, etc. The contents in toto lead one to the myriad aspects and concerns associated with sex and phallic worship. It is a must read for a scholar and a common man alike.
Mankind, when it gave expression to its first dawning of religious thoughts, wove a fabric of myths and theories about religion, the warp of which ran through from earliest historical times to our own days as threads of the warp of philosophies and theories about sex, male, female, love, passion, lust, desire, procreation, offspring, etc. The succeeding ages and civilizations wove into its warp the woof of the individual religions, myths and fables of gods and goddesses, so that the whole fabric of beliefs became refined as mankind itself advanced.
Sex and Sex Worship is the result of a long-time, arduous study of the concept of sex and the worship of phallus in various civilizations and in the development of different religions, modern and old, over a period of many millennia. The book makes one grasp a lot of topics associated with sex and sex symbols such as nature of sex and reproduction, status of women, cosmo-gonies, sex in man and animal, sexual relationship of gods and goddesses, virgin worship, phallic festivals, among many, while making it clear that the worship of generative organs was rather a use of representations of phallus and yoni as symbols for certain religious ideas which were embodied in nature worship.
It also vividly talks about the concept of sex and sex organs in art and ethics, sculpture, art anatomy, etc. The contents in toto lead one to the myriad aspects and concerns associated with sex and phallic worship. It is a must read for a scholar and a common man alike.
| There are no products |
