AN ANALYSIS OF THE CONCEPT OF ULTIMATE REALITY FROM THE PERSPECTIVE OF VIVEKANANDA

2021 ◽  
Vol 9 (1) ◽  
pp. 118-120
Author(s):  
Dr. Parmita Chowdhury
Keyword(s):  
Human Life ◽  
Ultimate Reality ◽  
Physical Plane ◽  
Human Welfare ◽  
The Status ◽  
Metaphysical Question ◽  
Practical Life

Vivekananda is one of the Neo-Vedantin or contemporary Indian Philosophers who has got influenced by the Vedānta philosophy and used its philosophy in practical life for human welfare. Vivekananda considers the metaphysical question regarding the status of the Ultimate Reality as an important matter of discussion without which human life would be purposeless. Such metaphysical knowledge comes to man when he goes beyond the circle of reason or physical plane. Vivekananda’s Neo-Vedanta is a discussion of such metaphysical views. The concept of Ultimate Reality is here understood in the sense of both nirguṇa and saguṇa Brahman i.e., God without name and form and with name and form. However, in the present paper, the aim is to focus on the concept of Ultimate Reality both from the transcendental and empirical standpoint and to check whether the status of the nirguṇa Brahman and saguṇa Brahman are identical or different.

The Status of Mind and Intellect in Digital Environment

2020 ◽  
Vol 63 (2) ◽  
pp. 123-143
Author(s):  
Elena I. Yaroslavtseva
Keyword(s):  
Human Life ◽  
Cognitive Activity ◽  
Memory Loss ◽  
Natural Material ◽  
Human Being ◽  
Connection To Nature ◽  
Digital World ◽  
The Status ◽  
Natural Foundation ◽  
The Impact

The article examines the impact of digitalization on human life and intellectual experience. The development of computer technology demands an understanding of new aspects of human development and requires a capability to overcome not only external conditions but also ourselves. Entering a new level of development cannot imply a complete rejection of previous dispositions, but should be accompanied by reflection on personal experience and by the quest for new forms of interaction in society and with nature. Communicative and cognitive activity of a person has an ontological basis and relies on processes that actually evolve in nature. Therefore, the creation of new objects is always associated with the properties of natural material and gives rise to new points of support in the development of man. The more audacious his projects, the more important it is to preserve this connection to nature. It is always the human being who turns out to be the initiator who knows how to solve problems. The conformity of complex technical systems to nature is not only a goal but also a value of meaningful construction of development perspectives. The key to the nature orientation of the modern digital world is the human being himself, who keeps all the secrets of the culture of his natural development. Therefore, the proposed by the Russian philosopher V.S. Stepin post-non-classical approach, based on the principle of “human-sizedness,” is an important contribution to contemporary research because it draws attention to the “human – machine” communication, to the relationship between a person and technological systems he created. The article concludes that during digital transformation, a cultural conflict arises: in an effort to solve the problems of the future, a person equips his life with devices that are designed to support him, to expand his functionality, but at the same time, the boundaries of humanity become dissolved and the forms of human activity undergo simplification. Transhumanism engages society in the fight against fears of vulnerability and memory loss and ignores the flexibility and sustainability of natural foundation.

Confucian Modernity, Ultimacies, and Transcendence

2021 ◽  
Vol 75 (3/4) ◽  
pp. 397-428 ◽  
Author(s):  
Robert Cummings Neville
Keyword(s):  
Historical Perspective ◽  
Human Life ◽  
Ultimate Reality ◽  
Content Type ◽  
Confucian Philosophy

Abstract I want to engage Taylor with a comparative Confucian vision of modernity. In order to do this, I need to present a metaphysics which can serve as a framework for comparisons necessary for a global philosophical historical perspective on modernity and transcendence and in which, in particular, I can represent both Christian and Confucian categories as alternative specifications of ultimate reality. Using non-personalistic metaphors of spontaneous emergence and stressing (dis)harmonies, Confucian philosophy gives its own specification of the ultimate conditions of human life. This will allow me to sketch how Confucian modernists might engage with modernity. I will thus defend in Confucian terms Taylor’s claim that genuine religious transcendence is possible within the conditions of modernity.

A Critical Transnational Perspective to Asian America

2017 ◽  
Author(s):  
Yen Le Espiritu
Keyword(s):  
United States ◽  
Civil Rights ◽  
Asian American ◽  
The United States ◽  
Human Welfare ◽  
Vietnamese Refugees ◽  
The Social ◽  
The Us ◽  
The Status ◽  
Rights Discourse

Much of the early scholarship in Asian American studies sought to establish that Asian Americans have been crucial to the making of the US nation and thus deserve full inclusion into its polity. This emphasis on inclusion affirms the status of the United States as the ultimate protector and provider of human welfare, and narrates the Asian American subject by modern civil rights discourse. However, the comparative cases of Filipino immigrants and Vietnamese refugees show how Asian American racial formation has been determined not only by the social, economic, and political forces in the United States but also by US colonialism, imperialism, and wars in Asia.

scholarly journals ONLINE LEARNING DURING LOCKDOWN: EFFECT ON MENTAL HEALTH OF HIGHER EDUCATION STUDENTS

2021 ◽  
Vol 9 (47) ◽  
pp. 11515-11527
Author(s):  
Shubhashree Dash
Keyword(s):  
Mental Health ◽  
Online Learning ◽  
Human Life ◽  
Health Assessment ◽  
Survey Method ◽  
Online Learners ◽  
Mental Health Assessment ◽  
Significant Difference ◽  
The Status ◽  
Descriptive Survey

COVID-19 pandemic has influenced every aspect of human life including Education and Mental Health of the learners. Thus, the present study was aimed at assessing the status of online learning and mental health of online learners and to investigate the relationship between the two variables. The descriptive survey method was adopted for the present study and the collected data analysed quantitatively. For collection of the data two self-made tools were used namely Status of Online Learning Scale for Learners and Mental Health Assessment Scale for Learners. The tools were administered on 140 students. The tabulated data was analysed through the Mean, Standard Deviation, correlation and t test. The results revealed that learners are moderately active in online learning. Mental health of the online learners is moderately stable. Online learning is negatively affecting the mental health of the online learners and there was no significant difference found between the mental health of online learners in terms of the gender and the locality.

scholarly journals Johan Vilhelm Snellman’s–Finnish Philosopher, Writer, Diplomat–Statement “Science Centers for All”

2019 ◽  
Vol 12 (12) ◽  
pp. 85
Author(s):  
Abdullah Aydın
Keyword(s):  
Latin America ◽  
Human Life ◽  
Cultural Institutions ◽  
Science Centers ◽  
Global Village ◽  
Human Welfare ◽  
Content Analyses ◽  
The World ◽  
The Caribbean ◽  
The One

“Go to temples of science and ideas of Europe. Imitate the Tugendbund, ‘the Union of Virtue’, of which thousands of German youth are the members. Always keep the rule of ‘Fit soul is in fit body’ in mind” (Petrov, 2013, p. 72). This study aimed to show the similarities, in terms of expression, emphasis, and implication, in the about/mission/vision/goals/objectives of various science centers from around the world and in the basic themes derived from Snellman’s statement above, namely, Science for all, Science Centers for all, and Human welfare that he made as a challenge to not only his people but to everyone. Document and content analyses were applied in the study. Within the scope of these analyses, this study investigated the about/mission/vision/goals/objectives sections of websites of science centers from around the world (Asia, Europe, Global, Latin America/The Caribbean, North America, Africa). From this investigation, similar basic themes, derived from Snellman’s statement challenging his people/everyone to adopt this devotion to science, were found in the areas of i) expression in ASTC, CIMUSET/CSTM, CASC and SAASTEC; ii) emphasis in ECSITE, ASDC, ASCN and NSCF; and iii) implication in ASPAC, ASTEN, NCSM, ABCMC and Red-POP. These basic themes, as found in the about/mission/vision/goals/objectives of science centers, can, in effect, be narrowed down to the one theme of “cultural institutions will be a big part of human life” (Madsen 2017, p. 68) science centers in the global village (Touraine, 2016, p. 121) of the future.

Attitudes to the Use of Fire in Executions in Late Antiquity and Early Islam: The Burning of Heretics and Rebels in Late Umayyad Iraq

2015 ◽  
pp. 106-128 ◽  
Author(s):  
Andrew Marsham
Keyword(s):  
Human Body ◽  
Capital Punishment ◽  
Social Order ◽  
Late Antiquity ◽  
Human Life ◽  
Physical Change ◽  
Early Islam ◽  
The Status ◽  
Extreme Violence

Capital punishment can be understood as simultaneously an exercise of actual power – the ending of a human life – and an exertion of symbolic, or ritual, power.1 In this combination of symbolic transformation with real physical change, executions are unusual rituals. But the use of extreme violence against the human body certainly does have ritual characteristics, in that it has established rules (which may, of course, be deliberately challenged or broken) and in that these rules are used to make the drastic transformation in the status of the executed party seem legitimate and proper, to reassert more general ideas about the correct social order and to communicate threats and warnings to others who might seek to upset it. The victim of the execution is quite literally marked out as beyond reintegration into society. Their body becomes a kind of text, which can be read in a multitude of ways: the authorities carrying out the killing usually have one set of messages in mind, but the victim themselves, and those who witness or remember the act, may have very different ideas.

The Internal World

2021 ◽  
pp. 147-170
Author(s):  
Mark Siderits
Keyword(s):  
Verbal Behavior ◽  
External World ◽  
Higher Order ◽  
Ultimate Reality ◽  
Other Minds ◽  
The Status ◽  
Satisfactory Account

Just as some Buddhists deny that the external world is ultimately real, so other Buddhists deny the ultimate reality of consciousness. This chapter examines the debate among different Buddhist schools over the status of cognition. This grows out of a debate over the problem of meta-cognition: if there is no self, then what is it that cognizes cognition? Momentariness and the irreflexivity principle pose obstacles to a satisfactory account. This leads the Yogācāra-Sautrāntika philosophers Dignāga and Dharmakīrti to develop the theory that every cognition is self-cognizing, but that irreflexivity is not violated since noetic and noematic poles of a cognition are non-distinct. Their reflexivity account is challenged by a higher-order thought account developed in the Madhyamaka school. According to this account, cognition is posited as a useful way of explaining bodily and verbal behavior, and so is not to be thought of as ultimately real. There is also some discussion of the difficulty for the reflexivist of explaining the existence of other minds.

God, Indian conceptions of

2018 ◽  
Author(s):  
Sibajiban Bhattacharyya
Keyword(s):  
Indian Philosophy ◽  
Human Life ◽  
Ultimate Reality ◽  
Arts And Crafts ◽  
The Sun ◽  
Advaita Vedanta ◽  
The Arts ◽  
Summum Bonum ◽  
The World ◽  
The Way

In the Ṛg Veda, the oldest text in India, many gods and goddesses are mentioned by name; most of them appear to be deifications of natural powers, such as fire, water, rivers, wind, the sun, dusk and dawn. The Mīmāṃsā school started by Jaimini (c.ad 50) adopts a nominalistic interpretation of the Vedas. There are words like ‘Indra’, ‘Varuṇa’, and so on, which are names of gods, but there is no god over and above the names. God is the sacred word (mantra) which has the potency to produce magical results. The Yoga system of Patañjali (c.ad 300) postulates God as a soul different from individual souls in that God does not have any blemishes and is eternally free. The ultimate aim of life is not to realize God, but to realize the nature of one’s own soul. God-realization may help some individuals to attain self-realization, but it is not compulsory to believe in God to attain the summum bonum of human life. Śaṅkara (c.ad 780), who propounded the Advaita Vedānta school of Indian philosophy, agrees that God-realization is not the ultimate aim of human life. Plurality, and therefore this world, are mere appearances, and God, as the creator of the world, is himself relative to the concept of the world. Rāmānuja (traditionally 1016–1137), the propounder of the Viśiṣṭādvaita school, holds God to be ultimate reality, and God-realization to be the ultimate goal of human life. The way to realize God is through total self-surrender to God. Nyāya theory also postulates one God who is an infinite soul, a Person with omniscience and omnipresence as his attributes. God is the creator of language, the author of the sacred Vedas, and the first teacher of all the arts and crafts.

scholarly journals The Rhetoric of Krishna versus the Counter-Rhetoric of Vyas: The Place of Commiseration in the Mahabharat

Humanities ◽  
2019 ◽  
Vol 8 (4) ◽  
pp. 154
Author(s):  
Bhushan Aryal
Keyword(s):  
Just War ◽  
Human Life ◽  
Hindu Tradition ◽  
Bhagavad Gita ◽  
The Status ◽  
Human Emotions ◽  
The Difference ◽  
Bhagavad Gītā

In the context of the mixed perception among scholars whether the Mahabharat is a pacifist or a militant text, this paper analyzes the rhetorical project of the epic to examine its position on violence. Highlighting the existence of two main arguments in the Mahabharat, this paper argues that the author has crafted a grand rhetorical project to question the dominant war ideology of the time that Krishna presents as the divine necessity. Historically, the emergence of Krishna—one of the major characters of the epic—as an incarnation of Lord Vishnu in Hindu tradition and the extraction and elevation of the Bhagavad Gita from the epic as an independent text have undermined the complexity of Vyas’ rhetoric. This paper places Krishna’s argument within the broad rhetorical scheme of the epic and demonstrates how Vyas has represented Krishna’s rhetoric of ‘just war’ only to illustrate its pitfalls. By directing his narrative lens to the devastating consequences of the war in the later parts of the epic, Vyas problematizes Krishna’s insistence on the need to suppress human emotions to attain a higher cognitive and ontological condition. What emerges is the difference between how Vyas and Krishna view the status of feeling: the scientist Krishna thinks that human emotions and individual lives are trivial, incidental instances in the cosmic game—something not worthy of a warrior’s concern; Vyas’ rhetoric, this paper argues, restores the significance of ordinary human emotions. It is a war—not human life and feeling—that arises as a futile enterprise in Vyas’ rhetoric.

scholarly journals ANALYSIS OF PERSPECTIVE AND COMMUNITY BEHAVIOR IN MANAGEMENT OF FOREST AREAS WITH SPECIAL PURPOSE (KHdTK) UMM

2020 ◽  
Vol 3 (1) ◽  
pp. 1
Author(s):  
Ahmad Ardiansyah ◽  
Tatag Muttaqin ◽  
Galit Gatut Prakosa
Keyword(s):  
Human Life ◽  
Community Activities ◽  
Farming Community ◽  
Protected Forests ◽  
Community Behavior ◽  
Prior Approval ◽  
The Future ◽  
The Status ◽  
Economic Foundation ◽  
The Government

Forests are natural resources that have enormous benefits for the continuity of human life for now and in the future. The community around the forest has a big role in determining the sustainability of the forest because all community activities related to meeting the needs of daily life are very dependent on the existence of the forest. The people's behavior and actions are closely related to the community's perception of the forest. Communities in treating forests are also influenced by their experience and knowledge. Educational Forests or Special Purpose Forest Areas (KHdTK) are areas designated by the government for forestry research and development. University of Muhammadiyah Malang was appointed as the manager of Special Purpose Forest Areas (KHdTK) printed 43A, 44I, 44K-1, 44K-2, and 44L of Kedung Rejo RPH BKPH Pujon KPH Malang where the area is included in the status of production forest area and protected forest. This study aims to determine the perceptions of the surrounding community towards the plan to manage forest areas with specific objectives of UMM in plots 43A, 44I, 44K-1, 44K-2, and 44L, to determine the behavior of surrounding communities towards the plan to manage forest areas with UMM specific objectives in 43A plots, 44I, 44K-1, 44K-2, and 44L. The results of this study indicate that public perceptions of the KHdTK strategic plan by UMM were very well received. There is an inappropriate behavior of the community, namely the farming community in protected forest in 43A, but with prior approval from Perhutani, the behavior in managing the forest always considers the sustainability of the forest and the community always respects the applicable regulations, even though there is behavior that does not comply with the law but the community do that with the approval of Perhutani. The forest is the economic foundation of the surrounding community. In the future, UMM as the manager must be able to work together with the community and restore 43A plots according to their function, namely protected forests and rearranging farmers in KHdTK. 

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