Thursday, December 30, 2010

Incipient mentality must already exist on the level of subatomic particles

The Speculative Turn, edited by Levi Bryant, Nick Srnicek, and Graham Harman, has now been published. This volume gives the fullest account to date of (so-called) “speculative realism” in all its varieties. There are articles by the four initial speculative realists (Graham Harman, Iain Hamilton Grant, Quentin Meillassoux, and Ray Brassier), together with work by other thinkers who have influenced them (Laruelle, Latour, Stengers, Delanda, etc) essays by later contributors to speculative realist trends (Bryant, Srnicek, Reza Negarestani), brief interviews with Badiou and Zizek, and more. The volume contains my own article/critique of Harman, “The Actual Volcano: Whitehead, Harman, and the Problem of Relations,” together with Harman’s response.
The Speculative Turn can be purchased in hardcopy, or downloaded as a free pdf, here. It doesn’t seem to have made it to yet, but I am told it will be there shortly.

 It may be noted that research into biological free will and biological decision-making is not entirely unrelated to the questions about panpsychism raised by such analytic philosophers as Thomas Nagel, Galen Strawson, and Sam Coleman, and which I have discussed previously in this blog. For Strawson, the emergence of mentality from non-mentality is a serious problem, even though the emergence of life from non-life is not. He argues, therefore, that an incipient mentality must already exist on the level of subatomic particles. I suggest that it helps to make sense of this claim if we understand mentality in terms of “decision,” rather than in terms of consciousness or “qualia.” The evolution of biological decision making, and biological free will, might well depend upon, and make use of, an implicit potential of all matter. If decision were not already possible, then living things that actually do make decisions could not have come into existence. Rather than decision being a power of life, then, life would be a consequence of the potentiality of decision.

Wednesday, December 15, 2010

Cyberspace and Postmodern Democracy

An important thesis of Habermas's text was what he saw as the degeneration of a rationally based mode of public deliberation into a consumerist society dominated by a mass media that was itself compromised by its relationship with the State. His critics, in turn, have argued that such a transformation was not in fact a degeneration but a marker of a more egalitarian and democratic public culture. This conference seeks to re-examine the contours of this debate in the light of the significant transformations in digital technology and human communication that have taken place over the last few decades.  

Forum on Contemporary Theory, Baroda in collaboration with Department of English and Cultural Studies, Panjab University, Chandigarh
Theme: The Virtual Transformation of the Public Sphere
15-18 December 2010 Venue: Hotel Parkview, Chandigarh, India
Thursday, 16th December Venue: Banquet Hall (Upper)
10.00 – 11.30 am Inauguration Chair: Prof. Bhupinder Brar
10.00 – 10.10 am     Welcome by Prof. Rana Nayar, Head, Department of English, Panjab University
10.10 – 10.20 am     Welcome by Prof. Prafulla C. Kar, Convener, Forum on Contemporary Theory, Baroda
10.20 – 10.35 am     Thematic Introduction by Dr. Gaurav Desai, Convener of the Conference
10.35 – 10.40 am     Remarks by Prof. Lewis R. Gordon, on the Special Issue of the Journal of Contemporary Thought, “Degrees of Statelessness”
10.40 – 10.45 am                 Release of the Special Issue by Prof. Nicholas D. Mirzoeff
10.45 – 10.55 am     Remarks by Prof. William D. Pederson, Editor of the Volume, Abraham Lincoln without Borders
10.55 – 11.00 am     Release of the Volume by Prof. R. C. Sobti, Vice-Chancellor, Panjab University, Chandigarh
11.00 – 11.05 am     Remarks by Prof. Akeel Bilgrami, the Editor of the Volume Democratic Culture: Philosophical and Historical Essays
11.05 – 11.10 am      Release of the Volume by Prof. Javeed Alam, Chairperson, Indian Council of Social Science Research, New Delhi
11.10 – 11.20 am      Inaugural Speech by the Vice-Chancellor, Prof. R. C. Sobti
11.20 – 11.25 am                  Address by the Chair, Prof. Bhupinder Brar
11.25 – 11.30 am      Vote of Thanks by Dr. Surbhi Goel, Department of English, Panjab University, Chandigarh 
11.45–1.00 pm First Session Venue: Banquet Hall (Upper) Keynote Address Chair: Gaurav Desai
Speaker: Nicholas D. Mirzoeff, Professor in the Department of Media and Communication Studies, New York University, USA
Topic: “Global Visualities in Crisis”
Second Session 2.00 –3.30 pm Venue: Banquet Hall (Lower)
A1: Theorizing the Public Sphere Chair: Jasbir Jain
a)     Meera Chakravorty, “The Virtual Transformation of the Public Sphere and Its Dynamics”
b)     Nishat Kazi,  “Internet and the Dynamics of Public Sphere”
c)      Surhita Basu, “News and Public Sphere: Discourse is Power”
B1: Political AgencyVirtual and Real1
Chair: Pushpinder Syal Venue: Conference Room 
a)     Anup Shekhar Chakraborty, “Identity and the Virtual Spaces among the Zo Hnahthlak: The Emergent Zo Cyber Politics”
b)     Esha Mahadevan, “Internet as Public Sphere – The Emergence of New Forms of Politics”
c)      Hiba Aleem, “Virtual Activism, Real Repercussions: An Analysis of How Facebook Impacts the Public Sphere in Light of Some Recent Campaigns”
d)     Padam Nepal, “Virtualization of the Politics of Recognition: Mapping the Physical-Virtual Complementarity in Lepchas’ Struggle for Recognition as PTG in Darjeeling Hills (West Bengal) and Sikkim, India
C1: Democracy, New Media and the Public Sphere Chair: Harpreet Pruthi Venue: Board Room
a)     K.M. Johnson, “Cyberspace and Postmodern Democracy: A Critique of the Habermasian Notion of the Public Sphere”
b)     Garima Kalita, “Attested Freedom: Public Sphere of Media Democracy”
c)      Timothy Allen Jackson, “Cybernecology: Liberation Aesthetics in the Public Sphere”
Third Session 3.30 –5.00 pm
A2: Historicizing the Public Sphere Chair: Parul Dave Mukherji Venue: Conference Room
a)     Mary Bachaspatimayum, “Technological Advancement and Its Influence on the Public Sphere”
b)     N. Nagaraju, “New Communities and ‘Their’ Public Sphere”
c)      Anju Dhadda Misra, “Noosphere in Cyborg: The Virtual and the Virtuous”
d)     Ashes Kumar Nayak, “Media Literacy: Strengthening the Public Sphere”
B2:      Political Agency­ Virtual and Real 2 Chair:  Meera Chakravorty Venue: Banquet Hall (Lower)
a)     James Winchester, “Global Justice, Institutional Change and the Public Sphere in the Age of the Internet”
b)     Arturo Brahms & William Pederson, “Media Transformations from Lincoln to Obama”
c)      Mandakini Jha, “New Media’s Use and Misuse of Lincoln as a Democratic Symbol in Asia
C2:       Representations 1 Chair: Sunita Manian Venue: Board Room
a)     Jasbir Jain, “Mediations between Collective Voices and Future Time: Politics and Media Representation”
b)     Jaspal K. Singh, “Images of Sikh “Tortured Bodies” and the Construction of Sikh Solidarity and Identity within the Indian Nation-state and the Diaspora”
c)      Divya Joshi, “Culture of Confession in The Bachchans: From Autobiography to Blogging”
Fourth Session (Plenary)  5.15 – 7.00 pm Venue: Banquet Hall (Upper)
Re-Reading William Godwin Chair: R. Radhakrishnan
Speaker:        a) Tilottama Rajan, Canada Research Chair and Distinguished University Professor at the University of Western Ontario
Topic: “Mediating the Novel: Speculations and Discipline in Godwin’s St. Leon
Speaker:        b) Gour K. Das, Former Professor of English, University of Delhi and Vice Chancellor, Utkal University, Bhubaneswar
Topic:             “Culture of Anarchy: On the Shaping of Contemporary Media and Literary Cultures”

Sunday, November 21, 2010

There is clearly an action of involved knowledge at work

Everything in Whitehead cries out against the unilateral thrust of Levinas’ vision. Levinas conceives a single grand transition: something that does not happen in time, so much as it determines and instantiates a new sort of time. The apotheosis of the Other ruptures linear, homogeneous clockwork time, and installs instead an “infinite” or “messianic” time: a “discontinuous” time of “death and resurrection” (Levinas 1969, 284-285). For Levinas, in striking contrast to Bergson, “there is no continuity in being” (284). Continuity is false, because the appearance of the face ruptures it once and for all. This epiphany points to a radical anteriority: an instance that precedes, and that can never be contained within, the extended present time of lived duration.
Now, Whitehead also rejects Bergsonian continuity; but he does so in a very different manner, and for very different reasons. “There is a becoming of continuity,” he writes, “but no continuity of becoming” (1929/1978, 35). That is to say, continuity is never given in advance. “The ultimate metaphysical truth is atomism”; but out of the basic atomic constituents of reality, “there is a creation of continuity” (35). Both continuity in space (which Whitehead calls the extensive continuum – 61-82) and continuity in time (Bergsonian duration) must actively be constructed, in the course of the “creative activity belonging to the essence of each occasion” (1938/1968, 151). In other words, continuity is approximated through a series of discrete, punctual “becomings” and “transitions.” Transition is the very basis of continuity; this means that the experience of transformation is not unique, but common. Concern is not the result of some sublime epiphany; rather, it is an everyday experience. For Whitehead, even death and resurrection are commonplace occurrences. Everything is subject to a rule of “perpetual perishing”: “no thinker thinks twice; and, to put the matter more generally, no subject experiences twice” (1929/1978, 29). If this is so, then there can be no single, specially privileged moment of transition, and no radical alterity such as Levinas demands. Time is irreversible, and irreparable; but there is no traumatic moment in which my sensibility would be breached, and my primordial enjoyment definitively interrupted.
Whitehead therefore rejects any grand narrative of a passage from self-enjoyment to concern, or from the aesthetic to the ethical. Just as every actual occasion has both a physical pole and a mental (or conceptual) pole, so too every actual occasion evinces both self-enjoyment and concern. Indeed, this is precisely why these terms form a patterned aesthetic contrast, and not an irreducible ethical opposition.
Whitehead refuses to choose between concern and self-enjoyment, just as he refuses to “pick and choose” between “the red glow of the sunset” and “the molecules and electric waves by which men of science would explain the phenomenon” (1920/2004, 29). If Whitehead is on the side of aesthetics as opposed to ethics, and on the side of immanence as opposed to transcendence, this is not because he would reject either ethics or transcendence. Rather, he finds an immanent place for transcendence, and an aesthetic place for ethics. He insists that every occasion is already, by its very nature, a “conjunction of transcendence and immanence” (1938/1968, 167). Indeed, “every actual entity, in virtue of its novelty, transcends its universe, God included” (1929/1978, 94). But this transcendence is just the other side of an immanent, actual fact. An object is transcendent as a process of decision, or “as a capacity for determination”; but it is immanent as an already realized fact, or “as a realized determinant” of other objects (239).
Similarly, Whitehead gives an aestheticized account of ethics. He never provides a Kantian, categorical basis for moral duty; nor does he ever mount a Nietzschean attack upon conventional morality. Instead, he insists that fact and value cannot be cleanly separated. They are always intimately entwined, since value is intrinsic to existence: “everything has some value for itself, for others, and for the whole” (1938/1968, 111).

I loved it but I didn’t trust it. Yet, in What is Philosophy?, I found an answer, for Deleuze and Guattari argue that philosophy is nothing more than the creation and critique, the invention, of concepts. And here, concepts precede, in their own way, any investigation of the world. Moreover, they made the strangest claim of all: concepts are not simply about something, they are something. For D&G, concepts are not ideas in the head, but are real things, real actors, real events, in the world.

Theory, in Nagarjuna’s view, was the enemy of all forms of legitimate practice, social, ethical and religious. Theory must be undone through the demonstration that its Buddhist metaphysical conclusions and the Brahminical reasoning processes which lead to them are counterfeit, of no real value to genuinely human pursuits. But in order to demonstrate such a commitment, doubt had to be methodical, just as the philosophy it was meant to undermine was methodical...
In his revolutionary tract of The Fundamental Verses on the Middle Way, Nagarjuna abjectly throws this elementary distinction between samsara and nirvana out the door, and does so in the very name of the Buddha. “There is not the slightest distinction,” he declares in the work, “between samsara and nirvana. The limit of the one is the limit of the other.” Now how can such a thing be posited, that is, the identity ofsamsara and nirvana, without totally undermining the theoretical basis and practical goals of Buddhism as such? For if there is no difference between the world of suffering and the attainment of peace, then what sort of work is a Buddhist to do as one who seeks to end suffering? Nagarjuna counters by reminding the Buddhist philosophers that, just as Gautama Sakyamuni had rejected both metaphysical and empirical substantialism through the teaching of “no-soul” (anatman) and causal interdependence (pratityasamputpada), so Scholastic Buddhism had to remain faithful to this non-substantialist stance through a rejection of the causal theories which necessitated notions of fixed nature (svabhava), theories which metaphysically reified the difference between samsara and nirvana. This later rejection could be based on Nagarjuna’s newly coined notion of the “emptiness,” “zeroness” or “voidness” (sunyata) of all things. 

Sri Aurobindo points out that the Inconscience carries within itself a type of Knowledge by Identity, but it is dark and functions as an automatic perfection of the action of energy…
We need only gaze at the perfect ordering and incredibly precise action of atoms and energy, creating and forming material forms, of solar systems, galaxies and the universe with an order and mathematical sequencing that clearly is a work of involved knowledge; not to speak of the diversity of life and the web of life, the inter-relations between all the beings that live together in one eco-sphere and bio-sphere here in this microcosm we call the earth, to see that there is clearly an action of involved knowledge at work here, not “self-aware” in the sense of what we describe in the superconscient planes of awareness, but clearly under strict control of a master intelligence.

Tuesday, November 02, 2010

Sin, cos, & tan

As is familiar by now, object-oriented ontologists argue that objects are withdrawn both from one another andfrom themselves. Within my onticological framework, this points is expressed in the claim that objects are split-objects, divided by the domain of their virtual proper being and their local manifestations. Virtual proper being refers to the potentials or powers of an object which are never actualized as such, while local manifestation refers to the actualized properties of an object manifested under certain conditions.
In my current local manifestation, for example, my skin is rather pale. By contrast, during the summer, my skin becomes dark. In the latter instance, this is because I am spending a good deal of time outdoors and therefore my skin color changes as a result of sunlight. If I am able to change in these ways, then this must be because my body possesses a virtual dimension, a dimension of potencies or powers, that enables it to manifest itself in a variety of ways. These differing manifestations will be in part due to internal dynamics of an object, but also its exo-relations to other objects. I call the field of these exo-relations a “regime of attraction” because it plays a role in what qualities an object actualizes in the world. In the case of my tan, for example, the regime of attraction involves the sun among other things.

What is Unseen from Cafe Hayek by Don Boudreaux
Each American, as both consumer and producer, is connected to hundreds of millions of other persons across the nation and the globe in a web of commercial relationships so vast, intricate, and nuanced that it is impossible to trace out and quantify in detail how changes in one part of this web affect other parts of the web.
Moreover, changes within this global web of commercial relationships are incessant, with changes in consumers’ demands for imports being simply one among a gazillion changes that occur each year. […]
It bears repeating again and again: there is nothing economically special about international trade as compared to intranational trade – save, of course, for the sorry fact that politicians and rent-seeking producers find it easy to demagogue for their own greedy, narrow purposes.

Wednesday, October 27, 2010

Philosophy needs to critically engage the traditions outside of Europe

Eagle's Eye: Mind your mind Central Chronicle Tuesday, October 26, 2010 H Infant Vinoth
According to Sri Aurobindo: spiritual mind is that, which in its fullness aware of the self, reflecting the divine in oneself and awakening to high knowledge. And super-mind according to him is, to achieve the state of Sachidananda, the power of self-awareness and world awareness. 

Christianity and its others from The Immanent Frame by Peter van der Veer
Philosophy has never been able to completely shed its roots in Christian theology, despite the deeply anti-metaphysical project of analytical philosophy. What is called continental philosophy continues to be heavily invested in theological thought, as the work of Teilhard de Chardin and Jean-Luc Marion (or, in the Jewish tradition, that of Levinas and Derrida) testifies. However, it is the global challenge of Islamism that has forced deeply secular philosophers, like Jürgen Habermas, to at least partly engage their Eurocentrism. The secular project in the West has been so successful that Christian philosophers like Charles Taylor think that they live in a secular age. The fact, however, remains, that the majority of humanity lives in the Global South and is not secular, although secularism as a political project can be found everywhere.  At this juncture in world history, philosophy needs to critically engage not only the traditions of Europe but also those outside of Europe. This has hardly happened, and therefore it is anthropology rather than Western philosophy that continues to be the disciplinary site of that engagement.
By far the greatest problem for the anthropological study of Christianity today is that it is not part of a comparative endeavor that examines the interaction of religious movements and projects in different regions of the world. In South, South-East, and East Asia, we find extraordinary competition between different religious movements: Christian, Muslim, Buddhist, and others. Also, within these religions this competition is intense—for example, between Shi’as and Sunnis, or between Protestants and Catholics. Since Christian missions were the first modern endeavors of their type in the world, many of their tactics and strategies have provided models for other religious movements. Education, health care, and social welfare are the fields in which these movements are competing with each other, often without much presence of the state. In refugee camps in Asia, one finds also a heated competition for the souls of the displaced.
An element that needs careful consideration in the study of religious networks and competition between religious movements is the issue of religious freedom. The U.S. in particular is at the forefront of attempts to enlarge the space for Christian missionary activity in countries that limit possibilities for proselytization. It brings the issue up during trade negotiations, like those around entry to the WTO. While one can sympathize with efforts to make the exercise of religious practice and belief more free in countries that have long faced suppression of religion, the fact that there are close connections between such clamors for religious freedom, American evangelism, and American politics makes it into a highly contested issue. Perhaps the anxieties surrounding Saudi Arabian support for Wahhabi mosques in Europe can be referred to for a better understanding of the anxieties that surround U.S. supported Christian evangelism in Asia.

I've been meaning to catch up on the discussions over Buddhism and objects/relations, Slavoj Zizek's critique of "Western Buddhism," and related topics, which have been continuing on Tim Morton's Ecology Without Nature, Jeffrey Bell's Aberrant Monism, Skholiast's Speculum Criticum Traditionis, and elsewhere. I haven't quite caught up, but here are a few quick notes on some of what's been said... 1) Michael at Archive Fire rightfully points to the virtues of Jeffrey Bell's lucidly articulated point that...

Wednesday, October 06, 2010

Abellio, Sri Aurobindo, Gurdjieff, and Husserl

Mudpacks and Prozac: experiencing Ayurvedic, biomedical and ... - Page 18 - Murphy Halliburton - 2009 - 232 pages - Preview
For every Husserl, Heidegger and Dewey, there is a Śankara, Praśastapāda and Aurobindo, and these philosophers have had a role in shaping how people in India, and in other places where people are in dialogue with Indian thought, ...
Lectures on consciousness and interpretation - Mohanty, Jitendranath Mohanty, Tara Chatterjee - 2009 - 168 pages - No preview
J.N. Mohanty is one of the most distinguished philosophers India has produced in recent years. Written mostly in the 21st century, this collection deals with the nature of consciousness and its interpretation.
Reading Hegel: The Introductions - G. W. F. Hegel, Aakash Singh, Rimina Mohapatra - 2008 - 272 pages - Full view
Bringing together for the first time all of G.W.F. Hegel's major Introductions in one place, this book ambitiously attempts to present readers with Hegel's systematic thought through his Introductions alone.
Beyond Orientalism: the work of Wilhelm Halbfass and its impact on ... - Page 101 - Eli Franco, Karin Preisendanz - 2007 - 673 pages - Preview
... Bankim Chandra Chatterji, Aurobindo Ghose are all Bengalis. The list of non- Bengalis, to whom comparable attention is given in India and Europe, is much shorter and may be actually exhausted by three names: Dayananda Saras vati, ...
Buddhism: art and values : a collection of research papers and ... - Lokesh Chandra - 2007 - 469 pages - Snippet view
The philosopher E. Husserl said that Europe alone can provide other traditions with a universal framework of meaning and understanding. ... Sri Aurobindo has said: "When we have passed beyond knowing, then we shall have Knowledge. ...
Within the four seas--: introduction to comparative philosophy - Page 439 - Ulrich Libbrecht - 2007 - 634 pages - Preview
... what Husserl calls 'the inner horizon of their time' and are not able to distance themselves from it. ... Five of them compare to Sankara, one to Ramanuja, two with the Samkhya philosophy and one to Sri Aurobindo. ...
Lifeworlds and ethics: studies in several keys - Margaret Chatterjee - 2006 - 179 pages - Preview
Cultural Heritage and Contemporary Change Series IIIB, South Asia, Volume 11 Lifeworlds and Ethics Studies in several keys Indian Philosophical Studies, XI
r by Margaret Chatterjee R -V The Council for Research in Values and ...
Space-Time Continuum - Page 77 - K. Pramila Sastry - 2006 - 308 pages - Preview
Again, Husserl desired to give a rational texture to philosophy and furnish it with scientific clarity. ... as Aurobindo would put in his interpretation of the Upanishads: "It is both the beginning and end, the cause and the result of ...
Religion, philosophy, and science: a sketch of a global view - Debi Prasad Chattopadhyaya, Indian Institute of Advanced Study - 2006 - 253 pages - Snippet view
... of Post Modernism the reader may like to familiarize himself at least with some works of Husserl and Heidegger. ... See, in particular, Sri Aurobindo and Karl Marx: Integral Sociology and Dialectical Sociology, Macmillan, New Delhi, ...
Indian literary criticism in English: critics, texts, issues - P. K. Rajan - 2004 - 363 pages - Snippet view
... Plato to the contemporary scene — Plato, Aristotle, Rousseau, Kant, Hegel, Nietzsche, Heidegger and Husserl. ... KD Sethna rightly notes the main points of Aurobindo's candid criticism of Cousins (Sri Aurobindo on Shakespeare 5-6). ...
Choice; books for college libraries: Volume 41 - Association of College and Research Libraries - 2004 - Snippet view
She also discusses the transformations of the Advaita theory of consciousness with reference to Sri Aurobindo, KC Bhattacharya, and JN Mohanty; she compares the Indian theories of consciousness with those of Husserl, Heidegger,...
Foundations of a Global Spiritual Awakening - Page 34 - Edgar John Burns - 2003 - 332 pages - Preview
Western philosophers such as Hegel, Schopenhauer, Husserl, Bergson, Toynbee, and de Chardin certainly owe a great debt to Eastern thought and mysticism in general. In the twentieth century, great Eastern teachers including Sri Aurobindo...
Knowledge, consciousness and religious conversion in Lonergan and ... - Page 17 - Michael T. McLaughlin - 2003 - 318 pages - Preview
... thought with other philosophical systems and approaches; those of Kant,Husserl, Paul Ricoeur and others. ... aims to make a step forward in Lonergan studies by bringing together Lonergan and the Neo-Vedanta of Sri Aurobindo. ...
A moral critique of development: in search of global responsibilities - Page 274 - Philip Quarles van Ufford, Ph Quarles van Ufford, Ananta Kumar Giri - 2003 - 309 pages - Preview
In this context, Sri Aurobindo writes: 'Rome was the human will oppressing and disciplining the emotional and ... order and law' (Sri Aurobindo 1962: 89). 6 JN Mohanty (in Gupta 2000), building on Edmund Husserl, calls this enigma. What Mohanty writes about the ...
Journal of Indian Council of Philosophical Research - Indian Council of Philosophical Research - 2003 - Snippet view
... from Greek philosophers to modern and contemporary western thinkers like Sartre, Husserl, Putnam, Dennett and Davidson among others, as well as Indian philosophical standpoints of Yoga, Advaita Vedanta, Tantra and Sri Aurobindo. ...
Hinterlands and horizons: excursions in search of amity - Page 142 - Margaret Chatterjee - 2002 - 139 pages - No preview
Collection of nine phenomenological essays ranging across cultures and time periods - studies the historical and cultural evolution of the idea of amity and the concomitant concepts of fraternity, friendship, and tolerance.
The reader is exposed to a brilliant array of thinkers, among them Husserl, Buber, Levinas, Sri Aurobindo, Radhakrishnan, ...
Reflections on a white elephant - Page 160 - Mulk Raj Anand - 2002 - 229 pages - Preview
Before him Husserl had said: "In beginning one is empty..." Then by meditation one becomes aware of oneself! That is Yoga! ... But we can be aware... If we wish to be...
 What Sri Aurobindo calls inner soul can be reached only by deep Yoga. As he had become aware of universe by achieving his ...
Phenomenology and culture - Maija Kūle - 2002 - 292 pages - Snippet view
The founder of integral yoga Sri Aurobindo has said that to everybody capable of more or less consciously approaching the ... 81 E. Husserl, commenting on the principles of transcendentalism, noted that the old ontological doctrine ...
Antaral: end-century meditations - Saccidānandan, Sāhitya Akādemī - 2002 - 177 pages - Snippet view
... Tilak, Lala Lajpat Rai, Bipin Chandra Pal, Gopalakrishna Gokhale, SN Banerjee, Madan Mohan Malaviya, Aurobindo, ... unquestioningly follow the high priests of Western philosophy from Satre and Husserl to Derrida and Foucault. ...
Explorations in Philosophy: Indian philosophy - Jitendranath Mohanty, Bina Gupta - 2001 - 229 pages - Snippet view
We know of various excellent scholars who have been working on Kant, Husserl, Samkara, and Aurobindo. However, I know of no one who has contributed more than Mohanty to make both Indian and western thought accessible to the modern...
in western thought as well: Hegel thought his system to include, and leave room for, all others; Husserl regarded his ... I have in mind the three towering figures: of Gandhi, Tagore and Sri Aurobindo. While these three figures have ...
Sri Aurobindo Ghose: the dweller in the lands of silence - William Kluback, Michael Finkenthal - 2001 - 167 pages - Snippet view
Descartes, Hegel, Husserl reign supreme among them. Even their proclaimed opponents yield to reason's domination. Within the dimensions of knowledge, contingencies, possibilities, accidents, and ambiguities finally submit to reason. ...
History, culture and truth: essays presented to D.P. Chattopadhyaya Daya Krishna, K. Satchidananda Murty, Debi Prasad Chattopadhyaya - 1999 - 393 pages - Snippet view
Corpus of critical study on the thought and works of Debi Prasad Chattopadhyaya predominantly on philosophy of sciences with cultural philosophy; contributed articles.
Phenomenological inquiry in psychology: existential and ... - Page 385 - Ronald S. Valle - 1998 - 442 pages - Preview
Sri Aurobindo (1989). The psychic being. Wilmont, Wl: Lotus Light Publications. Boff, L. (1979). Liberating grace. ... Husserl, E. (1962). Ideas: General introduction to pure phenomenology. New York: Collier. James, W. ( 1 977). ...
Sociological abstracts: Volume 46, Issue 1 Leo P. Chall - 1998 - Snippet view
Changes in the term phenomenology as used by Edmund Husserl & Maurice Merleau-Ponty are outlined, particularly the idea that ... The future that Sri Aurobindo sought was not specific to any nation, but was that of the human personality, ...
Gurdjieff: Essays and Reflections on the Man and His Teachings - Page 269- Bruno De Panafieu, Jacob Needleman, George Baker - 1997 - 462 pages - Preview
In their own way Abellio, Sri Aurobindo, Gurdjieff, and Husserl each added what was missing, the third term of the infinitely vivifying: matter = energy = consciousness. The practical application of any teaching, ...
The Atman project: a transpersonal view of human development - Page 70 - Ken Wilber - 1996 - 240 pages - Preview
As Aurobindo explains, "By an utilization of the inner senses — that is to say, of the sense powers, in themselves, in their purely ... I do not mean to deny that either Bergson or Husserl saw beyond the centaur and into higher realms; ...
Interdisciplinary studies in science, technology, philosophy and ... - Debi Prasad Chattopadhyaya - 1996 - 323 pages - Snippet view
... account of the physical world, others like Aristotle, Ramanuja and Husserl defend a teleological theory of nature. ... In their efforts to reconcile these two views some evolutionists like Sri Aurobindo argue that there are two ...