scholarly journals Staruszkowie w opowiadaniach Jurija Mamlejewa cykl „Koniec wieku”

2017 ◽  
Vol 163 ◽  
pp. 289-300
Author(s):  
Elżbieta Tyszkowska-Kasprzak
Keyword(s):  
Short Stories ◽  
Philosophical Tradition ◽  
Advaita Vedānta ◽  
Advaita Vedanta ◽  
Old People ◽  
Men And Women ◽  
Immortal Soul ◽  
The World ◽  
The Dead ◽  
Old Men

Old people in novels of Yuri Mamleyev The End of the CenturyThe purpose of the article is an examination of the images of old men and women in The End of the Century — aseries of short stories by Yuri Mamleyev. Elderly characters in the series are almost always presented in the context of the end of their lives and are apretext to present the author’s philosophical views on the nature of existence, death and immortality. Images of reality in The End of the Century are combined with the mystique, the belief in the immortal soul and its journey. Mamleyev’s philosophical views are based on Vedanta and Advaita Vedanta. Hence, his considerations do not fit into the mainstream of the Russian religious-philosophical tradition. Old people in The End of the Century combine the world of the living with the world of the dead, they are capable of crossing the border — death — in both directions. The characters are often accompanied by acat — which in different beliefs is associated with the ability to communicate with other worlds — and achild, abeing close to the border separating the mortal world from the amorphous underworld, arecurring symbol of rebirth. Старики в рассказах Юрия Мамлеевацикл Конец векаВ статье анализируются образы пожилых людей в цикле рассказов Юрия Мамлеева Конец века. Старые люди почти всегда представлены здесь в контексте конца жизни, ивта­кой контекст вводятся философские рассуждения писателя о природе бытия, смерти ибес­смертия. При этом изображение реальности сочетается с мистикой, верой в бессмертие души и ее переселение. Поскольку свои философские взгляды писатель основал на учениях веданты и адвайта-веданты, то они не вписываются в русло русской религиозно-философ­ской традиции.Старики/старухи в произведениях Мамлеева объединяют мир живых и мир мертвых, они способны пересекать границу, которой является смерть, в обоих направлениях. Ча­сто этих персонажей сопровождают кошки, которым в разных верованиях приписывают способность общаться с другими мирами, а также дети, находящиеся близко к границе, разделяющей мир смертных и аморфную преисподнюю, и являющиеся символом повторя­ющегося возрождения.

Revisiting Brehier – Differences between Plotinus’ Enneads and Advaita Vedānta

Philotheos ◽  
2021 ◽  
Vol 21 (1) ◽  
pp. 5-25
Author(s):  
Deepa Majumdar ◽  
Keyword(s):  
Philosophical Tradition ◽  
Advaita Vedānta ◽  
Advaita Vedanta ◽  
Numinous Experience ◽  
Key Issues ◽  
Concrete Concepts

Bréhier revives the possibility of Indian Upaniṣadic influence on Plotinus, specifically in the area of mysticism – asking what in Plotinus’ philosophy is foreign with respect to the Greek philosophical tradition. After Bréhier there are vigorous defenses of Plotinus’ Greek origins – not all of which respond directly to the key issues he raises, or address Plotinus’ mysticism specifically. My purpose in this paper is not to answer Bréhier, but to revisit him, for the purpose of delineating paradigmatic differences between Plotinus’ metaphysics and that in Advaita Vedānta. Starting with differences in their respective texts and conceptions of the Divine, I explore concrete concepts (Māyā, tolma, the forms, gun․as, etc.), so unique to each tradition that they comprise the heart and essence of their differences. I assert as well that their metaphysical distinctions imply dissimilarities in their modes of mysticism. In this effort I uphold numinous experience above historical influences. This paper therefore has four parts: (1) Revisiting Bréhier, Armstrong, and Others; (2) Defining Terms: Texts, Methods, and Conceptions of the Divine (Striking Similarities); (3) Contrasting Advaita Vedānta and the Enneads (Paradigmatic Differences); and (4) Conclusion.

scholarly journals Cutting the Knot of the World Problem: Sri Aurobindo’s Experiential and Philosophical Critique of Advaita Vedānta

Religions ◽  
2021 ◽  
Vol 12 (9) ◽  
pp. 765
Author(s):  
Swami Medhananda
Keyword(s):  
Final Section ◽  
Spiritual Experience ◽  
Ecological Crisis ◽  
Spiritual Experiences ◽  
Advaita Vedānta ◽  
Advaita Vedanta ◽  
Philosophical Critique ◽  
The World ◽  
Philosophical Standpoint ◽  
The Universe

This article proposes to examine in detail Aurobindo’s searching—and often quite original—criticisms of Advaita Vedānta, which have not yet received the sustained scholarly attention they deserve. After discussing his early spiritual experiences and the formative influence of Sri Ramakrishna and Swami Vivekananda on his thought, I outline Aurobindo’s philosophy of “realistic Adwaita”. According to Aurobindo, the sole reality is the Divine Saccidānanda, which is not only the static impersonal Brahman but also the personal, dynamic Cit-Śakti (Consciousness-Force), which manifests as everything in this universe. At various points in his corpus, Aurobindo criticizes Advaita Vedānta on three fronts. From the standpoint of spiritual experience, Aurobindo argues that Śaṅkara’s philosophy is based on a genuine, but partial, experience of the Infinite Divine Reality: namely, the experience of the impersonal nondual Absolute and the corresponding conviction of the unreality of everything else. Aurobindo claims, on the basis of his own spiritual experiences, that there is a further stage of spiritual experience, when one realizes that the impersonal-personal Divine Reality manifests as everything in the universe. From a philosophical standpoint, Aurobindo questions the logical tenability of key Advaitic doctrines, including māyā, the exclusively impersonal nature of Brahman, and the metaphysics of an illusory bondage and liberation. Finally, from a scriptural standpoint, Aurobindo argues that the ancient Vedic hymns, the Upaniṣads, and the Bhagavad-Gītā, propound an all-encompassing Advaita philosophy rather than the world-denying Advaita philosophy Śaṅkara claims to find in them. This article focuses on Aurobindo’s experiential and philosophical critiques of Advaita Vedānta, as I have already discussed his new interpretations of the Vedāntic scriptures in detail elsewhere. The article’s final section explores the implications of Aurobindo’s life-affirming Advaitic philosophy for our current ecological crisis.

Awareness in Indian thought

2018 ◽  
Author(s):  
Stephen H. Phillips
Keyword(s):  
Self Awareness ◽  
Advaita Vedānta ◽  
Advaita Vedanta ◽  
True Nature ◽  
Intrinsic Nature ◽  
Indian Schools ◽  
Indian Thought ◽  
The World ◽  
Key Issues ◽  
Philosophical Texts

Classical Indian schools all stake out positions on awareness, its intrinsic nature, its place in the causal processes crucial to human accomplishment, its relations to objects in the world, and the possibilities, according to certain religious or spiritual theories, of mystical transformation. In several prominent instances, stances taken on awareness may be said to constitute the most salient differentiation among schools, so central to a school’s overall outlook is its view on the topic. Classical epistemological conceptions, for example, are in large part shaped by positions on awareness, and the spiritual philosophies for which Indian thought is best known present theories of awareness to guide meditation and mystical practice. Yogic, Vedāntic and Buddhist mysticism all came to be supported by views of the true nature of awareness or its native state. In the professionalized debates that fill the immense proliferation of philosophical texts in the classical period (from approximately ad 100 to the eighteenth century and later), key issues are whether awarenesses have forms of their own or assume content only with reference to objects, and the precise nature of the relation, or relations, of awarenesses to objects in the world, including the role of awareness in human activity. Some important positions are shared across schools, and apart from the anti-theoretic polemics of Mādhyamaka Buddhists and others, a phenomenalist and idealist stance, a representationalism, and a direct or causal realism are the major theories concerning the content of awarenesses. The world-oriented philosophies of Logic (Nyāya) and Exegesis (Mīmāṃsā) engage spiritual or mystical views (principally, Buddhist Yogācāra and Advaita Vedānta) on the issue of self-awareness or awareness of awareness. The exchange between upholders of Nyāya and Advaita Vedānta (Vedāntic Monism) on this score is, in particular, an admirable philosophical achievement.

Purpose in life over a five-year period: a longitudinal study in a very old population

2010 ◽  
Vol 23 (5) ◽  
pp. 806-813 ◽  
Author(s):  
Pia Hedberg ◽  
Christine Brulin ◽  
Lena Aléx ◽  
Yngve Gustafson
Keyword(s):  
Cognitive Impairment ◽  
Longitudinal Study ◽  
Depressed Mood ◽  
Daily Life ◽  
Purpose In Life ◽  
Northern Sweden ◽  
Old People ◽  
Men And Women ◽  
Very Old ◽  
Old Men

ABSTRACTBackground: Few studies have specifically examined purpose in life among very old people, and we know of none that has used a prospective approach. The aim of this study was to examine changes in purpose in life over five years in very old men and women and to investigate whether depressed mood, malnutrition, inactivity in daily life, or cognitive impairment increased the risk for developing low purpose in life.Methods: The study includes data from 51 participants (42 women and 9 men) living in northern Sweden who completed the Purpose in Life (PIL) Test once at baseline and again five years later.Results: Purpose in life decreased over five years and the decrease was significantly associated with being a woman (p < 0.001) and having depressed mood (p = 0.009) or depression (p = 0.002) at baseline. There were no differences in baseline PIL scores between depressed and not depressed, but those who had depression had significantly decreased PIL scores after five years (p = 0.001).Conclusion: A strong purpose in life does not seem to prevent very old people from developing depression, and being depressed at baseline and living with depression over five years is associated with a loss of purpose in life.

scholarly journals Socio-economic Characteristics and Perception of the Lettuce Consumer

2018 ◽  
Vol 10 (12) ◽  
pp. 501
Author(s):  
Janiquelle da S. Rabelo ◽  
Patrícia Verônica P. S. Lima ◽  
Marcelo de A. Guimarães ◽  
Jean Paulo de J. Tello ◽  
Ana Régia A. de A. Hendges ◽  
...  
Keyword(s):  
Homogeneous Group ◽  
Old People ◽  
Men And Women ◽  
Quality Product ◽  
The World ◽  
The Future ◽  
Marketing Methods ◽  
Leaf Vegetable

Lettuce is the most consumed leaf vegetable in the world. Knowing the preferences and opinions of consumers of this important vegetable species can not only make the future availability of a better-quality product possible, but also redefine marketing methods and production in the field. The aim of this study was to evaluate the perception of lettuce consumers based on their socio-economic characteristics. Interviews with consumers were carried out to gather the information. The data found with the research showed that socio-economic characteristics such as gender, schooling, age and income do not significantly influence the perception of the lettuce consumer. The conclusion was therefore, that consumers make up a homogeneous group with similar behaviour patterns, characterising a market that is not very complex and is easily understood and accessed by producers, where there are no niches to be explored nor the need to differentiate the product to meet the needs of specific groups (men and women, young and old, people with more or less education or income).

scholarly journals One or None? Truth and Self-Transformation for Śaṅkara and Kamalaśīla

Religions ◽  
2021 ◽  
Vol 12 (12) ◽  
pp. 1043
Author(s):  
David Vincent Fiordalis
Keyword(s):  
Michel Foucault ◽  
Significant Role ◽  
Advaita Vedānta ◽  
Advaita Vedanta ◽  
Religious Philosophy ◽  
Ontological Commitments ◽  
Spiritual Path ◽  
The World ◽  
Gain Access ◽  
Buddhist Monasticism

This article explores how two influential 8th-century Indian philosophers, Śaṅkara and Kamalaśīla, treat the threefold scheme of learning, reasoning, and meditation in their spiritual path philosophies. They have differing institutional and ontological commitments: the former, who helped establish Advaita Vedānta as the religious philosophy of an elite Hindu monastic tradition, affirms an unchanging “self” (ātman) identical to the “world-essence” (brahman); the latter, who played a significant role in the development of Buddhist monasticism in Tibet, denies both self and essence. Yet, they share a concern with questions of truth and the means by which someone could gain access to it, such as what, if anything, meditation contributes to knowledge and its acquisition. By exploring their answers to this and related questions, including how discursive and conceptual practices like learning, reasoning, and meditation could generate nonconceptual knowledge or knowledge of the nonconceptual, this essay shows the difficulty of separating “philosophical” problems of truth from those related to self-transformation or “spirituality,” as Michel Foucault defines the terms. It also reassesses, as a framework for comparison, the well-known contrast between “gradual” and “sudden” approaches to the achievement of liberating knowledge and highlights them as tensions we still struggle to resolve today.

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