INTEGRAL REVIEW 3, 2006 Anderson: Of Syntheses and Surprises
Daniel Gustav Anderson teaches English literature at the University of Idaho. His research interests include critical theory, performance theory, Integral theory, and cultural studies. He is currently researching the history of ideology, rhetorics of transformation, and Buddhist practice in North America. References
Anderson, D. G. (2000). Sri Aurobindo’s use of Plato’s aesthetic in Savitri. Journal of South Asian Literature, 35 (1-2), 115-117.
Arnold, M. (1962). On the study of Celtic literature. In R. H. Super (Ed.), The complete prose works of Matthew Arnold, Volume Three: Lectures and essays in criticism, (pp. 291-386). Ann Arbor, MI: University of Michigan Press.
Basseches, M. (2005). The development of dialectical thinking as an approach to integration. Integral Review, 1, 47-76.
Benjamin, W. (1968). Theses on the philosophy of history. (H. Zohn, Trans.). In H. Arendt (Ed.), Illuminations, (pp. 253-264). New York: Schocken Books.
Blavatsky, H. P. (2004). The secret doctrine: A facsimile of the original edition of 1888. Los Angeles: The Theosophy Company.
Bradley, A. C. (1909). Oxford lectures on poetry. London: MacMillan and Company.
Boal, A. (1985). Theatre of the oppressed (C. A. McBride & M. L. McBride, Trans.). New York: Theatre Communications Group.
Chagdud, T. & Drolma. L. S. (2003). Change of heart: The bodhisattva peace training of Chagdud Tulku. Junction City, CA: Padma Publishing.
Cixous, H. & Clement, C. (1986). The newly born woman (B. Wing, Trans.). Minneapolis, MN: University of Minnesota Press.
Cousins, J. H. (1919). New ways in English literature (2nd Ed.). Madras: Ganesh and Co.
Deleuze, G. & Guattari, F. (1987). A thousand plateaus: Capitalism and schizophrenia. (B. Massumi, Trans.). Minneapolis, MN: University of Minnesota Press.
Fields, R. (Ed.). (1975). Loka: A journal from Naropa Institute. New York: Anchor Books.
Foucault, M. (1984). What is Enlightenment? (C. Porter, Trans.). In P. Rabinow (Ed.), The Foucault Reader, (pp. 32-50). New York: Pantheon Books.
Ghose, A. (1971). Collected Poems. Sri Aurobindo Birth Centenary Library, 5. Pondicherry, India: Sri Aurobindo Ashram Trust.
Ghose, A. (1971). The Future Poetry. Sri Aurobindo Birth Centenary Library, 9. Pondicherry, India: Sri Aurobindo Ashram Trust.
Ghose, A. (1971). The synthesis of Yoga. Sri Aurobindo Birth Centenary Library, 20. Pondicherry, India: Sri Aurobindo Ashram Trust.
Gurdjieff, G. I. (1999). All and everything: Beelzebub’s tales to his grandson, an objectively impartial criticism of the life of man. New York: Arkana.
Hardt, M. & Negri, A. (2001). Empire (New Edition). Cambridge, MA: Harvard University Press.
Heehs, P. (2003). Sri Aurobindo. In A. K. Mehrotra (Ed.), A history of Indian literature in English. (pp. 116-125). New York: Columbia University Press.
Heehs, P. (1989). Sri Aurobindo: A brief biography. Delhi: Oxford University Press.
Korzybzki, A. (1958). Science and sanity: An introduction to non-Aristotelian systems and general semantics (4th Ed.). Lakeville, CT: Institute of General Semantics.
Laclau, E. & Chantal, M. (2001). Hegemony and socialist strategy: Towards a radical democratic politics (2nd Ed.). New York: Verso.
Morrow, J. (1975). Theatre and space awareness. In R. Fields (Ed.), Loka: A journal from Naropa Institute. (pp. 40-43). New York: Anchor Books.
Nietzsche, F. (1992). The case of Wagner. (W. Kaufmann, Trans.). In W. Kaufmann (Ed.), Basic writings of Nietzsche, (pp. 609-648). New York: The Modern Library.
Olkowski, D. (1999). Gilles Deleuze and the ruin of representation. Berkeley, CA: University of California Press.
The Oxford English Dictionary Online. Oxford: Oxford University Press. www.oed.com
Reams, J. (2005). What’s integral about leadership? A reflection on leadership and integral theory. Integral Review, 1, 118-128.
Tarthang T. (1977). Time, space, and knowledge: A new vision of reality. Berkeley, CA: Dharma Publications.
Thompson, W. I. (1976). Evil and world order. New York: Harper and Row.
Thompson, W. I. (1973). Passages about earth: An exploration of the new planetary culture. New York: Harper and Row.
Trungpa, C. et al. (1975). Sparks. In R. Fields (Ed.), Loka: A journal from Naropa Institute, (pp. 18-19). New York: Anchor Books.
Wilber, K. (1979). No boundary: Eastern and Western approaches to personal growth. Los Angeles: Center Publications.
Wilber, K. (2000a). A brief history of everything (2nd Ed.). Boston: Shambhala.
Wilber, K. (2000b). A Theory of everything: An integral vision for business, politics, science, and spirituality. Boston: Shambhala.
Wilber, K. (2001a). The eye of the spirit: An integral vision for a world gone slightly mad (3rd Ed.). Boston: Shambhala.
Wilber, K. (2001b). Forward. In A. S. Dalal (Ed.), A greater psychology: An introduction to Sri Aurobindo’s psychological thought. New York: Putnam.
Ziporyn, B. (2004). Being and ambiguity: Philosophical experiments with Tiantai Buddhism. Chicago: Open Court Press.
Zizek, S. (1993). Tarrying with the negative: Kant, Hegel, and the critique of ideology. Durham, NC: Duke University Press.
Zizek, S. (2001). On belief. New York: Routledge.Outside the gestalt of Integral studies, D.P. Chattopodhyaya, arguably the most prominent professional philosopher living in India, has spent much of his career explicating Aurobindo’s social thought. Unfortuantely, much of his work is not easily accessible to non-specialists outside South Asia.
Arnold, M. (1962). On the study of Celtic literature. In R. H. Super (Ed.), The complete prose works of Matthew Arnold, Volume Three: Lectures and essays in criticism, (pp. 291-386). Ann Arbor, MI: University of Michigan Press.
Basseches, M. (2005). The development of dialectical thinking as an approach to integration. Integral Review, 1, 47-76.
Benjamin, W. (1968). Theses on the philosophy of history. (H. Zohn, Trans.). In H. Arendt (Ed.), Illuminations, (pp. 253-264). New York: Schocken Books.
Blavatsky, H. P. (2004). The secret doctrine: A facsimile of the original edition of 1888. Los Angeles: The Theosophy Company.
Bradley, A. C. (1909). Oxford lectures on poetry. London: MacMillan and Company.
Boal, A. (1985). Theatre of the oppressed (C. A. McBride & M. L. McBride, Trans.). New York: Theatre Communications Group.
Chagdud, T. & Drolma. L. S. (2003). Change of heart: The bodhisattva peace training of Chagdud Tulku. Junction City, CA: Padma Publishing.
Cixous, H. & Clement, C. (1986). The newly born woman (B. Wing, Trans.). Minneapolis, MN: University of Minnesota Press.
Cousins, J. H. (1919). New ways in English literature (2nd Ed.). Madras: Ganesh and Co.
Deleuze, G. & Guattari, F. (1987). A thousand plateaus: Capitalism and schizophrenia. (B. Massumi, Trans.). Minneapolis, MN: University of Minnesota Press.
Fields, R. (Ed.). (1975). Loka: A journal from Naropa Institute. New York: Anchor Books.
Foucault, M. (1984). What is Enlightenment? (C. Porter, Trans.). In P. Rabinow (Ed.), The Foucault Reader, (pp. 32-50). New York: Pantheon Books.
Ghose, A. (1971). Collected Poems. Sri Aurobindo Birth Centenary Library, 5. Pondicherry, India: Sri Aurobindo Ashram Trust.
Ghose, A. (1971). The Future Poetry. Sri Aurobindo Birth Centenary Library, 9. Pondicherry, India: Sri Aurobindo Ashram Trust.
Ghose, A. (1971). The synthesis of Yoga. Sri Aurobindo Birth Centenary Library, 20. Pondicherry, India: Sri Aurobindo Ashram Trust.
Gurdjieff, G. I. (1999). All and everything: Beelzebub’s tales to his grandson, an objectively impartial criticism of the life of man. New York: Arkana.
Hardt, M. & Negri, A. (2001). Empire (New Edition). Cambridge, MA: Harvard University Press.
Heehs, P. (2003). Sri Aurobindo. In A. K. Mehrotra (Ed.), A history of Indian literature in English. (pp. 116-125). New York: Columbia University Press.
Heehs, P. (1989). Sri Aurobindo: A brief biography. Delhi: Oxford University Press.
Korzybzki, A. (1958). Science and sanity: An introduction to non-Aristotelian systems and general semantics (4th Ed.). Lakeville, CT: Institute of General Semantics.
Laclau, E. & Chantal, M. (2001). Hegemony and socialist strategy: Towards a radical democratic politics (2nd Ed.). New York: Verso.
Morrow, J. (1975). Theatre and space awareness. In R. Fields (Ed.), Loka: A journal from Naropa Institute. (pp. 40-43). New York: Anchor Books.
Nietzsche, F. (1992). The case of Wagner. (W. Kaufmann, Trans.). In W. Kaufmann (Ed.), Basic writings of Nietzsche, (pp. 609-648). New York: The Modern Library.
Olkowski, D. (1999). Gilles Deleuze and the ruin of representation. Berkeley, CA: University of California Press.
The Oxford English Dictionary Online. Oxford: Oxford University Press. www.oed.com
Reams, J. (2005). What’s integral about leadership? A reflection on leadership and integral theory. Integral Review, 1, 118-128.
Tarthang T. (1977). Time, space, and knowledge: A new vision of reality. Berkeley, CA: Dharma Publications.
Thompson, W. I. (1976). Evil and world order. New York: Harper and Row.
Thompson, W. I. (1973). Passages about earth: An exploration of the new planetary culture. New York: Harper and Row.
Trungpa, C. et al. (1975). Sparks. In R. Fields (Ed.), Loka: A journal from Naropa Institute, (pp. 18-19). New York: Anchor Books.
Wilber, K. (1979). No boundary: Eastern and Western approaches to personal growth. Los Angeles: Center Publications.
Wilber, K. (2000a). A brief history of everything (2nd Ed.). Boston: Shambhala.
Wilber, K. (2000b). A Theory of everything: An integral vision for business, politics, science, and spirituality. Boston: Shambhala.
Wilber, K. (2001a). The eye of the spirit: An integral vision for a world gone slightly mad (3rd Ed.). Boston: Shambhala.
Wilber, K. (2001b). Forward. In A. S. Dalal (Ed.), A greater psychology: An introduction to Sri Aurobindo’s psychological thought. New York: Putnam.
Ziporyn, B. (2004). Being and ambiguity: Philosophical experiments with Tiantai Buddhism. Chicago: Open Court Press.
Zizek, S. (1993). Tarrying with the negative: Kant, Hegel, and the critique of ideology. Durham, NC: Duke University Press.
Zizek, S. (2001). On belief. New York: Routledge.Outside the gestalt of Integral studies, D.P. Chattopodhyaya, arguably the most prominent professional philosopher living in India, has spent much of his career explicating Aurobindo’s social thought. Unfortuantely, much of his work is not easily accessible to non-specialists outside South Asia.
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