scholarly journals FILSAFAT YOGA Ashtānga-yoga Menurut Yoga-Sūtras Pātañjali

2010 ◽  
Vol 9 (2) ◽  
pp. 177-208
Author(s):  
Matius Ali
Keyword(s):  
Indian Philosophy ◽  
Hatha Yoga ◽  
Exact Methods ◽  
Yoga Sutras ◽  
Final Goal ◽  
Methods And Techniques ◽  
Ashtanga Yoga ◽  
Self Transcendence ◽  
The Mind ◽  
The Way

Abstract: What is Yoga? How is Self-realization achieved through Yoga? The great Sage Pātañjali (3rd Century B.C.) defined yoga in the Yoga-Sūtras as “the restraint of the modifications of the mind” (yogaś-citta-vritti-nirodah). In his Yoga-Sūtras (196 sutras), Pātañjali systematically laid down the exact methods and techniques for attaining Self-realization through the Eight Limbs of Pātañjali’s Yoga (Ashtānga-yoga). This system is commonly known as Rāja-yoga (Royal yoga). This Eight Steps is the way to attain self-transcendence. It consists of yama, niyama, āsanas, prānāyāma, pratyāhāra, dhāranā, dhyāna and samādhi. This article will focus on Ashtānga-yoga in the practical and philosophical contexts. Other systems of yoga also use this Eight Steps, but each yoga may start from and emphasize different aspects of yoga. However all systems of yoga accept and practice the Eight Steps of yoga to achieve the final goal, that is liberation (kaivalya, moksha, mukti). Yoga also reconciles the six systems of Indian Philosophy (Shadh Darśana).   Keywords:  Rāja-yoga  (Royal  yoga),  Hatha-yoga  (Hard  yoga), Bhakti-yoga (Yoga of Devotion), Jñāna-yoga (Yoga of Knowledge), Ashtānga-yoga (Eight limbs of Yoga), Citta-vritti-nirodha (Restraint of  modification of  the  mind),  Purusha  (Spirit),  Prakriti  (Matter), Iśvara-pranidhāna (Surrender to God), Moksha (Liberation).

HERMENEUTIKA HANS-GEORG GADAMER DAN SIGNIFIKANSINYA TERHADAP PENAFSIRAN AL-QUR’AN

2018 ◽  
Vol 2 (1) ◽  
pp. 93-108 ◽  
Author(s):  
Muh. Hanif
Keyword(s):  
Text Interpretation ◽  
Historical Reality ◽  
The Mind ◽  
Hans Georg Gadamer ◽  
The Way

The paper discusses the introduction of hermeneutics, Gadamer's biography, Gadamer's hermeneutics and Quranic exegesis, and examples of interpreters using the Gadamer hermeneutics model. hermeneutics tried to grasp the meaning of the Quranic text. Meaning comes from the German "Meinen" which means "to be in the mind or right." Meanings are produced on the basis   of a fusion of horizon or a mixture of the author's horizon of thought, reader, and text.  interpretation is a productive act involving the subjectivity of the interpreter and is  influenced by the historical reality and the presupposition of the interpreter. Gadamer hermeneutics is widely applied in the way of interpretation of the Qur'an bi al-ra'yi.

Haunted by ‘Lenore’: The Fragment as Gothic Form, Creative Practice and Textual Evolution

2021 ◽  
Vol 23 (2) ◽  
pp. 132-147
Author(s):  
Kirstin A. Mills
Keyword(s):  
Creative Practice ◽  
Critical Gap ◽  
Narrative Device ◽  
History Of ◽  
The Mind ◽  
The Way

This article examines the processes of fragmentation and haunting surrounding the explosion of competing translations, in 1796, of Gottfried August Bürger's German ballad ‘Lenore’. While the fragment has become known as a core narrative device of the Gothic, less attention has been paid to the ways that the fragment and fragmentation operate as dynamic, living phenomena within the Gothic's central processes of memory, inspiration, creation, dissemination and evolution. Taking ‘Lenore’ as a case study, this essay aims to redress this critical gap by illuminating the ways that fragmentation haunts the mind, the text, and the history of the Gothic as a process as much as a product. It demonstrates that fragmentation operates along lines of cannibalism, resurrection and haunting to establish a pattern of influence that paves the way for modern forms of gothic intertextuality and adaptation. Importantly, it thereby locates fragmentation as a process at the heart of the Gothic mode.

Time

2021 ◽  
pp. 163-179
Author(s):  
Jesse Matz
Keyword(s):  
Mikhail Bakhtin ◽  
Paul Ricoeur ◽  
Reciprocal Relationship ◽  
Henri Bergson ◽  
Subjective Time ◽  
Phenomenological Hermeneutics ◽  
Paul Ricœur ◽  
The Mind ◽  
The Way

Orlando and other texts express Woolf’s interest in subjective ‘time in the mind’, an interest she shared with other modernists who challenged chronological norms, but Woolf explored other forms of time as well. Some align her work with the theories of Henri Bergson, Mikhail Bakhtin, and Mary Sturt, and this variety—the way Woolf developed forms of time across her career as a writer—tracks with the phenomenological hermeneutics of Paul Ricoeur. His Time and Narrative explains the dialectical pattern according to which Woolf perpetually found new ways for time and narrative to shape each other, culminating in novels that thematize this reciprocal relationship between the art of narrative and possibilities for temporal engagement. Woolf’s early fiction breaks with linear chronology, starting a series of virtuoso performances of temporal poiesis.

scholarly journals Theories used in NLP for motivation. 2nd part

2019 ◽  
Vol 25 (2) ◽  
pp. 251-257
Author(s):  
Bogdan-Alexandru Furduescu
Keyword(s):  
Experiential Learning ◽  
Verbal Communication ◽  
Linguistic Patterns ◽  
The Mind ◽  
The Way

Abstract One of the purposes of Neuro-Linguistic Programming (international acronym: NLP) is to motivate different skills from specific methods, techniques, tools, processes, theories and models into a single coherent and very Effective when implemented. Most of the methods, techniques, tools, processes, theories and specific models of NLP were created through the process called “modeling”, which, in principle, involves decipting the way in which the mind and how we think (neuro) operates through analyzing language (linguistic) patterns and non-verbal communication, the results of the analysis being integrated step by step in a strategy (programming) that can be used to transfer the ability of other individuals. The most important aspect of NLP is perhaps the practical-pragmatic, tracksuit programs and NLP concepts focusing on the interactive side and experiential learning, precisely in order for these concepts and principles to be fair and fully perceived and understood.

scholarly journals Suffering as a State-of-Mind

2015 ◽  
Vol 6 ◽  
pp. 16-24
Author(s):  
LUCY R. FORREST
Keyword(s):  
Indian Philosophy ◽  
Concept Map ◽  
Human Mind ◽  
Yoga Sutras ◽  
State Of Mind ◽  
Theoretical Paper

This theoretical paper is an attempt at exploring and understanding the convoluted concept of “suffering” according to the Indian philosophy, including Buddha, Patanjali, Sivananda, the Gita & Jainism. However, the three predominant schools of thought on suffering discussed in detail in the paper are Buddhism, Samkhya and Yoga, along with the concepts of dukha, purusha and prakriti, and the five afflictions mentioned in Patanjali’s Yoga sutras. Drawing from these theories of suffering the author has generated a concept map to facilitate one’s understanding about suffering, and finally, a pertinent conclusion has been drawn describing suffering as a state of mind that is free from the attachment of the transient and is just a fleeting thought of the human mind.

scholarly journals STUDY OF PURUSH SIDDHANT WITH SCIENTIFIC APPROACH

2021 ◽  
Vol 9 (11) ◽  
pp. 2840-2843
Author(s):  
Pramod Kumar ◽  
Pramod Kumar Prasad ◽  
Gupta S.S
Keyword(s):  
Indian Philosophy ◽  
Modern Science ◽  
Reversible Reaction ◽  
Ultimate Truth ◽  
Living World ◽  
Life And Death ◽  
Scientific Approach ◽  
The Mind ◽  
The Universe

The word “Purush" in its most social sense means man but in the aspect of Ayurveda, the term purush is repre- sented as atma or chetana dhatu (chetana-life and dhatu-element). The concept of the existence of atman (soul) is generally not accepted by modern science. According to Indian philosophy, the ultimate truth or absolute soul is one and he is Chetana (Sarvam Khalu Idam Brahm). Treatment of Panchmahabhut Sharir with presence of purush is known as Chikitsya Purush. Purush is supreme soul, pure conscious, unchanging, immortal neither birth nor death. It is essential for the creation of the universe and the living world. In the presence of purush gains knowledge through the mind. All the actions through karmendriyas, desire, pleasure, pain, life and death are per- formed. The purush (Kshetrajy) is lord of the house (Kshetra). The role of Purush in Srusti is laya & parlay which is the same as catalyst’s work in a reversible reaction. Keywords: Purush, Types, Karma Chikitsa, Chaturvinshatika, Rashi, Punarjanma

'Erro de Descartes' ou Erro de um Título?

1996 ◽  
Vol 4 (7) ◽  
pp. 163-170
Author(s):  
Maria Luísa Ribeiro Ferreira ◽  
Keyword(s):  
Body Problem ◽  
Body Interaction ◽  
Central Thesis ◽  
Broad Concept ◽  
Mind Body Problem ◽  
The Mind ◽  
Philosophical Questions ◽  
The Way

In this article we summarize the central thesis of A. Damásio in his book Descartes' Error. We appreciate the scientifical interest of this work but we criticize the way some philosophical questions are stated, namely the concept of reason and Descartes’ contribution to the mind - body problem. When Damásio accuses Descartes of being guilty for sustaining a «disimbodied mind», he forgets the works where this philosopher explores the mind-body interaction and his broad concept of thinking as including feeling and will. Therefore, we question the title of this work and the false expectations it can produce on his readers.

Posthuman Bliss?

2021 ◽  
Author(s):  
Susan B. Levin
Keyword(s):  
Cognitive Psychology ◽  
Cognitive Ability ◽  
Virtue Ethics ◽  
Liberal Democracy ◽  
Science And Technology ◽  
Proof Of Concept ◽  
Holistic Perspective ◽  
Living Well ◽  
Self Transcendence ◽  
The Mind

Transhumanists urge us to pursue the biotechnological heightening of select capacities, above all, cognitive ability, so far beyond any human ceiling that the beings with those capacities would exist on a higher ontological plane. Because transhumanists tout humanity’s self-transcendence via science and technology, and suggest that bioenhancement may be morally required, the human stakes of how we respond to transhumanism are unprecedented and immense. In Posthuman Bliss? The Failed Promise of Transhumanism, Susan B. Levin challenges transhumanists’ overarching commitments regarding the mind, brain, ethics, liberal democracy, knowledge, and reality in a more thoroughgoing and integrated way than has occurred thus far. Her critique shows transhumanists’ notion of humanity’s self-transcendence into “posthumanity” to be pure, albeit seductive, fantasy. Levin’s philosophical conclusions would stand even if, as transhumanists proclaim, science and technology supported their vision of posthumanity. They offer breezy assurances that posthumans will emerge if we but allocate sufficient resources to that end. Yet, far from offering theoretical and practical “proof of concept” for the vision that they urge upon us, transhumanists engage inadequately with cognitive psychology, biology, and neuroscience, often relying on questionable or outdated views within those fields. Having shown in depth why transhumanism should be rejected, Levin defends a holistic perspective on living well that is rooted in Aristotle’s virtue ethics but adapted to liberal democracy. This holism is thoroughly human, in the best of senses. We must jettison transhumanists’ fantasy, both because their arguments fail and because transhumanism fails to do us justice.

The Politics of Worldlessness

2020 ◽  
pp. 80-127
Author(s):  
Roland Végső
Keyword(s):  
Martin Heidegger ◽  
Human Condition ◽  
The Political ◽  
Simple Fact ◽  
Political World ◽  
Life Of The Mind ◽  
Life Itself ◽  
The Mind ◽  
The Way ◽  
The Human Condition

The chapter examines Hannah Arendt’s critique of martin Heidegger and concentrates on the way Arendt tries to subvert the Heideggerian paradigm of worldlessness. While for Heidegger, the ontological paradigm of worldlessness was the lifeless stone, in Arendt’s book biological life itself emerges as the worldless condition of the political world of publicity. The theoretical challenge bequeathed to us by Arendt is to draw the consequences of the simple fact that life is worldless. The worldlessness of life, therefore, becomes a genuine condition of impossibility for politics: it makes politics possible, but at the same time it threatens the very existence of politics. The chapter traces the development of this argument in three of Arendt’s major works: The Origins of Totalitarianism, The Human Condition, and The Life of the Mind.

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