Our means of knowing must be appropriate

Mother India - Page 781

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1973 - ‎Snippet view - ‎More editions

It would be useful to remark here upon Sri Aurobindo's methodological concern in the interpretation of this experience. He formulates it succinctly in these words: "Our means of knowing must be appropriate to that which has to be known.

Anviksiki - Volumes 4-5 - Page 90

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1971 - ‎Snippet view - ‎More editions

In respect of this essential attitude of Sri Aurobindo, says an Indian philosopher who has been a disciple of I.9 ng ... 3 It would be useful to remark here upon Sri Aurobindo's methodological concern in the interpretation of this experience.

The Philosophy of Evolution: - Page 145

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Rod Hemsell - Read

95 The “stride” that Sri Aurobindo hints at here, and which he refers to in the same context as being “attainable by a ... The proposed methodology entails a process often referred to by Sri Aurobindo as a transformation of consciousness.

Sri Aurobindo Ghose - Page 550

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Verinder Grover - 1993 - ‎Preview

But Sri Aurobindo has given this approach and demonstrated its value in a substantial degree so as to open up a ... Hence, this approach does not undermine the objectivity of philosophy, but, in fact, offers a convenient methodology for the  ...

Collected Works of Nolini Kanta Gupta: The Yoga of Sri ... - Page 138

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Nolini Kanta Gupta - 1972 - ‎Snippet view - ‎More editions

Indeed, what we lay stress upon is the methodology of modern scientific knowledge — the apparatus of criticism and ... ancient HUMAN PROGRESS 139 civilisations represented this character of the human 138 THE YOGA OF SRI AUROBINDO.

From man human to man divine: Sri Aurobindo's vision of ... - Page 69

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Jugal Kishore Mukherjee - 1990 - ‎Snippet view - ‎More editions

Sri Aurobindo's vision of the evolutionary destiny of man Jugal Kishore Mukherjee ... to knowledge as well as the very content of this "knowledge" go counter to the basic methodology of Science and are hence altogether to be put out of court!

Philosophy of Education - Page 36

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S.S. Chandra - 2006 - ‎Preview - ‎More editions

This philosophical approach is expressed in integral viewpoint admirably summed up by Sri Aurobindo in these words, ' 'The heart and ...METHODOLOGY OF PHILOSOPHY OF EDUCATION The nature of a subject determines its methods.

Sri Aurobindo's Vision of Integral Human Development: ... - Page 108

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Monica Gupta - 2014 - ‎Preview - ‎More editions

5.6. Sri. Aurobindo's. Methodological. Position. The need to evolve beyond the mental reason to the intuitive way of knowing and move from separative indirect ways of knowing to Integral Knowledge through 'Knowledge by Identity' can be  ...

Sri Aurobindo and Karl Marx: Integral Sociology and ... - Page 265

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Debi Prasad Chattopadhyaya - 1988 - ‎Preview

But so far as thinkers like Hegel and Sri Aurobindo are concerned, the case is somewhat different. They believe in the existence and workings of what they call nation spirit, world spirit, etc. If Marx is a methodological holist, one might point out,  ...

Sri Aurobindo and Karl Marx: Integral Sociology and ... - Page 265

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Debi Prasad Chattopadhyaya - 1988 - ‎Preview

But so far as thinkers like Hegel and Sri Aurobindo are concerned, the case is somewhat different. They believe in the existence and workings of what they call nation spirit, world spirit, etc. If Marx is a methodological holist, one might point out,  ...

Revisioning Philosophy - Page 278

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James A. Ogilvy - 1992 - ‎Preview - ‎More editions

... of the ultimate questions, and affirms a something-more methodology, his epistemology is inadequate because it fails to ... "In addition to The Essential Aurobindo, see Robert A. McDermott, ed., "Sri Aurobindo: His Life, Thought and Legacy,"  ...

The Perennial Quest for a Psychology with a Soul: An ... - Page 458

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Joseph Vrinte - 2002 - ‎Preview

An Inquiry Into the Relevance of Sri Aurobindo's Metaphysical Yoga Psychology in the Context of Ken Wilber's Integral Psychology Joseph Vrinte... The methodology of an integral theory of consciousness includes "the simultaneous tracking  ...

Yoga Psychology and the Transformation of Consciousness: ...

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Don Salmon, ‎Jan Maslow - 2007 - ‎Snippet view

12. A. Zajonc, "Toward An Adequate Epistemology and Methodology for Consciousness Studies," at http://www.infinityfoundation.com. 13. Sri Aurobindo, The Life Divine, p. 162. 14. The introspective approach has recently been referred to as a  ...

Foundations and Applications of Indian Psychology - Page 60

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Cornelissen, ‎Varma, ‎Misra - Preview

the renunciation of the social aspects of life (Srinivas, 2004); and Sri Aurobindo's Integral Yoga claims that the goal of ... history has shown again and again, that if there are good theories, good methodological instruments will follow eventually.

Critical approaches to literature & research methodology: ... - Page 12

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Bommatapalli Ramachandra Rao, ‎Rawindara Siṅghā Rawī, ‎Hukam Chand Rajpal - 1986 - ‎Snippet view

Being a student of consciousness Sri Aurobindo's aesthetics deals with consciousness thrilling to express itself, its experience in terms of sensible beauty. When consciousness expresses itself physically through the senses it deals with  ...

Sanskrit and the Evolution of Human Speech: Based on Sri ... - Page 32

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Sampadananda Mishra - 2005 - ‎Snippet view

Based on Sri Aurobindo's Linguistic Theory Sampadananda Mishra ... 31 Sri Aurobindo's Methodology Sri Aurobindo, "plunged into" the "interesting research of the origins and the laws of the development of human language" based on  ...

The Rose and the Lotus: Sufism and Buddhism - Page 15

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Yousef Daoud - 2009 - ‎Preview

This notion of spiritual evolution has always been a fundamental part of the Sufi methodology, which is somewhat less ... ago, particularly in Buddhism, Sufism, and certain schools of Yoga—those leading to the methodology ofSri Aurobindo.

Readings in Sri Aurobindo's Rebirth and Karma: - Page 4

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Santosh Krinsky - 2013 - ‎Preview

Sri Aurobindo discusses the question of rebirth, starting from the question of whether it can be proven or not; and by what methodology we need to evaluate it. “Rebirth is for the modern mind no more than a speculation and a theory; it has  ...

Readings in Sri Aurobindo's The Life Divine Volume 1: ...

https://books.google.co.in/books?isbn=1608691403

Santosh Krinsky - 2012 - ‎Preview - ‎More editions

In the next volume we take up book two of The Life Divine where Sri Aurobindo goes into great detail in terms of the transitions that need to take place and the methodology of implementing them. What is fascinating about this book is that every  ...

Readings in the Mother by Sri Aurobindo - Page 17

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Santosh Krinsky - 2012 - ‎Preview

... they are accomplishing it, when in fact, they are at a stage or in a situation that actually requires a different methodology. ... Sri Aurobindo takes up this issue clearly with the following which encompasses both aspects: “In Yoga also it is the  ...

Societies in transition, alternatives for the future - Page 13

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R. Rath, ‎Institute of Oriental and Orissan Studies (Orissa, India) - 1986 - ‎Snippet view

It was at this critical juncture that Sri Aurobindo proclaimed in no uncertain terms that Western education was ... In this connection, what Sri Aurobindotaught was in tune with a new doctrine in methodology which was advocated in the first  ...

Ever to the new and unknown: Sri Aurobindo International ... - Page 173

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Sri Aurobindo International Centre of Education (Pondicherry, India) - 1993 - ‎Snippet view

Sri Aurobindo International Centre of Education golden jubilee, 1943-1993Sri Aurobindo International Centre of ... If present problems everywhere seem suddenly intractable, it is perhaps because the discovery of an appropriate methodology  ...

Spirituality and Business: Exploring Possibilities for a ... - Page 29

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Sharda S. Nandram, ‎Margot Esther Borden - 2009 - ‎Preview - ‎More editions

Table 2.1 Forms of knowledge according to Sri Aurobindo Forms of knowledge Characteristics Indirect and separate knowledge We ... Cornelissen (1999) offers a methodology of Integral Psychology influenced by the thinking of Sri Aurobindo.

Yearly Review - Issue 7 - Page 124

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1993 - ‎Snippet view - ‎More editions

Leela Gandhi's essay fills this gap by examining Aurobindo's response to Shelley in The Future Poetry. This reading of Shelley recognizes the degree to which Sri Aurobindo's 'methodology' determines the 124 YEARLY REVIEW.

The most acerbic critic of the man of feeling was Nietzsche

In the 18th century, a new kind of person appeared: the "man of feeling," who could empathize with strangers. This was a striking departure  

Continue reading . . .

In the 18th century, a new kind of person appeared: the “man of feeling,” moved to pity by the spectacle of misery. And it was a startling departure: The great literary historian R.S. Crane called the modern ethic “something new in the world—a doctrine…which a hundred years before 1750 would have been frowned upon, had it ever been presented to them, by representatives of every school of ethical or religious thought.” Soon there were women of feeling too; and sentimentalism, as the movement came to be known, was often understood by its proponents (and detractors) as feminizing the world and making men sensitive, as women were stereotypically thought to be. “Moral weeping is the sign of so noble a passion, that it may be questioned whether those are properly men, who never weep upon any occasion,” one sentimentalist insisted in 1755.

Enlightenment thinkers like David Hume and Adam Smith worried that humans needed help imagining distant suffering, because most people only cared about pain that can be seen. In ordinary circumstances, the shattering of a mirror in the next room can elicit more grief than a deadly fire far away, Hume observed. But the new telescopic journalism—by making faraway suffering locally vivid—went a long way toward closing that gap. Empathy toward distant strangers is not absolutely essential to extreme altruism. 

“If there is one place more than any other where do-gooders are set up as enemies of humanness,” MacFarquhar writes, “it is in fiction, particularly modern novels.” This is because novelists would rather portray the inevitability of human imperfection than embark on a quixotic attempt to end it, she argues. 

In a particularly insightful passage, she dwells on George Bernard Shaw and Leo Tolstoy, who exchanged art for humanitarianism and then indicted art’s complacency. Both writers bitterly attacked Shakespeare for portraying human frailty so generously—almost novelistically—without proposing to mend it. After his conversion to Christianity, Tolstoy went so far as to rank Harriet Beecher Stowe’s Uncle Tom’s Cabin above the Bard’s plays, because Stowe had transformed art into humanitarian propaganda to spectacular effect. In response to such heresies, MacFar­quhar cites James Baldwin arguing that the price of Tolstoy’s transformation was grave: “The wet eyes of the sentimentalist betray his aversion to experience, his fear of life, his arid heart.” And, let’s not forget, his love of bad art.

The most acerbic critic of the man of feeling, as MacFarquhar briefly notes, was Friedrich Nietzsche, who thought that the humanitarian impulse swamped the quest for personal distinction. Nietzsche attacked the notion of philosophers defending mediocrities simply because they could suffer, seeking instead to preserve “aristocratic” greatness in a crowd shedding modern tears: “This overestimation of and predilection for pity on the part of modern philosophers is something new: hitherto philosophers have been at one as to the worthlessness of pity.”

Karl Marx didn’t exactly find pity worthless, but he was more (or differently) radical in response to the man of feeling. For Marx, the character of one’s personal devotion didn’t matter much, and he had little patience for the psychology and paradoxes of altruism; instead, he asserted, justice is necessarily institutional. If change you can believe in occurs because of systemic reform (or revolution), the only interesting thing about somebody’s everyday or extreme altruism is whether it contributes to that larger project.

In a laudatory preface to a new pamphlet version of Singer’s essay, to be published in December, Bill and Melinda Gates celebrate it for teaching that “we can work together to prevent very bad things from happening.” But do “we” work together through philanthropy or politics?

MacFarquhar doesn’t focus on this question. She describes one extremist as moving from trying “to help one person” to trying “to change the whole world.” But aside from a few pages on foreign aid, she doesn’t explore the implications of her passing comment that many observers have concluded along the way “that organized politics was a more effective vehicle for human progress than the full hearts of the leisured bourgeois.” Institutionalists might respond, for this very reason, that perhaps singling out the tourist in business class and his potentially inconvenient awareness of justice is more of a problem than a solution.

MacFarquhar’s stories are not directly about suffering and how it could ever end on its own, with or without our help; they are about our private dilemmas over that suffering and how they make us feel. If MacFarquhar were living in an age of widespread faith in God, it would be permissible to stop there. But in an age of humanitarian faith, it is this world and the concrete results within it that count. 

SAMUEL MOYN Samuel Moyn teaches law and history at Harvard University. His most recent book is Christian Human Rights.

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Basics of Philosophy

Some general topics within the huge subject of philosophy include:

Home / Site Map What is Philosophy? Western Philosophy Eastern Philosophy African Philosophy FAQ / Contact

Philosophy Map Philosophy Timeline Famous Quotes Glossary Search the Site

Philosophy as a whole is traditionally split into four or more main branches. The main four are:

Metaphysics (the study of existence and the nature of reality)

Epistemology (the study of knowledge, and how and what we know)

Ethics (the study of how people should act, and what is good and valuable)

Aesthetics (the study of basic philosophical questions aboutart and beauty)

In addition to these, two more branches are often added:

Logic (the study of good reasoning, by valid inference and demonstration)

Political Philosophy (the study of how people should interact in a proper society)

In addition to these, there are other branches concerned with philosophical questions arising from other disciplines, including:

Philosophy of Mind (the study of the nature of mind, consciousness, etc)	Philosophy of Religion (the study of the nature of religion, God, evil, prayer, etc)	Philosophy of Language (the study of the nature, origins, and usage of language)
Philosophy of Education (the study of the purpose, process, nature and ideals of education)	Philosophy of History (the study of the eventual significance, if any, of human history)	Philosophy of Science (the study of the assumptions, foundations, and implications of science)

For convenience, the major movements and schools can be classified under three main sub-headings:

Ancient

Medieval

Modern

Within these, the major movements and schools include:

Ancient: Aristotelianism Atomism Cynicism Eleatic School Ephesian School Epicureanism Hedonism Milesian School Neo-Platonism Platonism Pluralism Pythagoreanism Skepticism Sophism Stoicism Medieval: Averroism Avicennism Illuminationism Scholasticism Scotism Thomism

Modern: Analytic Philosophy British Empiricism Continental Philosophy Deconstructionism Existentialism German Idealism Hegelianism Humanism Kantianism Logicism Logical Positivism Marxism Modernism Ordinary Language Philosophy Phenomenology Positivism Post-Modernism Post-Structuralism Pragmatism Rationalism Romanticism Structuralism Transcendentalism Utilitarianism

The long history of Western Philosophy is usually considered to begin with Thales of Miletus, who was active around 585 B.C., and will probably continue as long as humans exist.

For convenience, it can be divided into three main eras:

Ancient

Medieval

Modern

Within these eras, the following major historical periods are often identified:

Ancient: (7th Century B.C. - 5th Century A.D.) Pre-Socratic (7th - 5th Century B.C.) Socratic (5th - 4th Century B.C.) Hellenistic (3rd Century B.C. - 3th Century A.D.) Roman (1st Century B.C. - 5th Century A.D.)

Medieval: (6th - 16th Century) Medieval (6th - 14th Century) Renaissance (15th - 16th Century) Modern: (17th - 20th Century) Age of Reason (17th Century) Age of Enlightenment (18th Century) Modern (19th - 20th Century)

The dates are just rough guides, and the classifications rather arbitrary (for example, the Modernperiod is sometimes considered to start with the Age of Reason philosophers, and sometimes with the Renaissance philosophers). There is obviously also a certain amount of overlap between these periods.

Also see the Philosophy Timeline for an overview of Western Philosophy, created as one long image to give an idea of the relative scale and the clusters of activity in philosophical thought.

Major philosophers in alphabetical order:

Abelard, Peter (1079 - 1142) French Albertus Magnus (c. 1206 - 1280) German Anaxagoras (c. 500 - 428 B.C.) Greek Anaximander (c. 610 - 546 B.C.) Greek Anaximenes (c. 585 - 525 B.C.) Greek Anselm, St. (1033 - 1109) Italian Aquinas, St. Thomas (1225 - 1274) Italian Aristotle (384 - 322 B.C.) Greek Augustine of Hippo, St. (A.D. 354 - 430) Roman Averroës (1126 - 1198) Spanish-Arabic Avicenna (980 - 1037) Persian Ayer, Alfred (1910 - 1989) English Bacon, Roger (c. 1214 - 1294) English Bacon, Sir Francis (1561 - 1626) English Bentham, Jeremy (1749 - 1832) English Berkeley, Bishop George (1685 - 1753) Irish Boethius (c. A.D. 480 - 525) Roman Burke, Edmund (1729 - 1797) Irish Cicero, Marcus Tullius (106 - 43 B.C.) Roman Comte, Auguste (1798 - 1857) French Democritus (c. 460 - 370 B.C.) Greek Derrida, Jacques (1930 - 2004) French Descartes, René (1596 - 1650) French Dewey, John (1859 - 1952) American Diogenes of Sinope (c. 412 - 323 B.C.) Greek Emerson, Ralph Waldo (1803 - 1882) American Empedocles (c. 490 - 430 B.C.) Greek Epictetus (c. A.D. 55 - 135) Greek-Roman Epicurus (341 - 270 B.C.) Greek Erasmus, Desiderius (1466 - 1536) Dutch Fichte, Johann Gottlieb (1762 - 1814) German Foucault, Michel (1926 - 1984) French Frege, Gottlob (1848 - 1925) German Gorgias (c. 487 - 376 B.C.) Greek Hegel, G.W.F. (1770 - 1831) German Heidegger, Martin (1889 - 1976) German Heraclitus (c. 535 - 475 B.C.) Greek Hobbes, Thomas (1588 - 1679) English Hume, David (1711 - 1776) Scottish Husserl, Edmund (1859 - 1938) German James, William (1842 - 1910) American

Kant, Immanuel (1724 - 1804) German Kierkegaard, Søren (1813 - 1855) Danish Leibniz, Gottfried Wilhelm (1646 - 1716) German Locke, John (1632 - 1704) English Machiavelli, Niccolò (1469 - 1527) Italian Maimonides (1135 - 1204) Spanish-Jewish Malebranche, Nicolas (1638 - 1715) French Marcus Aurelius (A.D. 121 -180) Roman Marx, Karl (1818 - 1883) German Mill, John Stuart (1806 - 1873) English Moore, George Edward (1873 - 1958) English More, Sir Thomas (1478 - 1535) English Nietzsche, Friedrich (1844 - 1900) German Ockham (Occam), William of (c. 1285 - 1348) English Parmenides of Elea (c. 515 - 450 B.C.) Greek Pascal, Blaise (1623 - 1662) French Peirce, Charles Sanders (1839 - 1914) American Philo of Alexandria (20 B.C. - A.D. 50) Egyptian-Jewish Plato (c. 428 - 348 B.C.) Greek Plotinus (A.D. 205 - 270) Egyptian-Greek Protagoras (c. 490 - 420 B.C.) Greek Pyrrho (c. 360 - 270 B.C.) Greek Pythagoras (c. 570 - 490 B.C.) Greek Quine, Willard Van Orman (1908 - 2000) American Rousseau, Jean-Jacques (1712 - 1778) Swiss-French Russell, Bertrand (1872 - 1970) English Ryle, Gilbert (1900 - 1976) English Sartre, Jean-Paul (1905 - 1980) French Schelling, Friedrich (1775 - 1854) German Schopenhauer, Arthur (1788 - 1860) German Scotus, John Duns (c. 1266 - 1308) Scottish Smith, Adam (1723 - 1790) Scottish Socrates (464 - 399 B.C.) Greek Spinoza, Baruch (Benedict) (1623 - 1677) Dutch-Jewish Thales of Miletos (c. 624 - 546 B.C.) Greek Thoreau, Henry David (1817 - 1862) American Voltaire (François Marie Arouet) (1694 - 1778) French Whitehead, Alfred North (1861 - 1947) English Wittgenstein, Ludwig (1889 - 1951) Austrian Zeno of Citium (334 - 262 B.C.) Greek Zeno of Elea (c. 490 - 430 B.C.) Greek

For a chronological analysis of this list of major philosophers, see the section By Historical Period

Confronting Sri Aurobindo on an academic level is a necessity

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