February 22, 2015

Complex psychological makeup of the individual

It is important to remind ourselves that the only driving force for a political leader is the quest for power. There are no other higher ideals or purposes. This is the fundamental truth about leaders in any form of government, whether it is a democracy, dictatorship or an authoritarian rule. However, there is a subtle but important difference between a democracy and other forms of government. In a democracy, the anonymous, “unknown” citizens of the country elect their political leaders while in other forms of government, the select few “known” citizens elect them. Therefore, a political leader in a democracy, in order to acquire and retain power, is compelled to cater to the needs of the public at large, while in other forms of government a political leader only needs to cater to a select few, perhaps at the expense of a large section of society. 
An important implication of this is that a political leader in a democracy will have to be a relentless campaigner to woo the public to elect him to power. His foreign policy, socio-economic policy and national security policy will, by and large, be shaped by the demands of the public that will elect and re-elect him to power. If the campaign ends, so will the political life. The campaign must go on. Because it is this relentless campaign that connects the leader to the masses, it is this campaign that disciplines the leader to work in the interest of the public.

The corporate world is infatuated with numbers. Big numbers. Numbers are the order of the day in every sphere of life, and the drive for impressive numbers has found its way into the church and the church’s mission, both in the West, and—as a result of Western influence—in India. Most missions buzzwords are in some way colored by the notion of numerical efficiency: “rapid.” “multiplication.” “strategy.” “growth.” Every “vision” and every “report” has some kind of a numerical tag attached to it. 

[a clear theoretical preference for the historicist rather than the universalist position on status of human nature—Herder rather than Vico] - [Historians normally make truth claims, and they ask us to accept those claims based on the reasoning they present.]

Human Nature and Historical Knowledge - Pompa via @AmazonUK

Books of the Century - Main Page
1 Weber, Max Economy and Society
2 Mills, Charles Wright The Sociological Imagination
3 Merton, Robert K. Social Theory and Social Structure
4 Weber, Max The Protestant Ethic and the Spirit of Capitalism
5 Berger, P.L. and Luckmann, T. The Social Construction of Reality
6 Bourdieu, Pierre Distinction: A Social Critique of the Judgment of Taste
7 Elias, Norbert The Civilizing Process
8 Habermas, Jürgen The Theory of Communicative Action
9 Parsons, Talcott The Structure of Social Action
10 Goffman, Erving The Presentation of Self in Everyday Life

The Social Construction of Reality is a 1966 book about the sociology of knowledge by Peter ... “The social stock of knowledge differentiates reality by degrees of ...
the reality of everyday life is to be understood, account must be taken of its intrinsic character before we can proceed with sociological analysis proper. Everyday ...

Why Gharwapsi is not about religion or ideology - - Sriram Sivaraman - Blog: Should history be taken seriously? - 

The Anchoring Effect: How The Mind is Biased by First Impressions -

Why It’s hard to change your mind: confirmation bias

Science and tradition - Page 127
A. K. Raina, ‎B. N. Patnaik, ‎Monima Chadha - 2000 - ‎Snippet view
What then explains the absence of modern science in the Indian tradition? A clear answer to this question is crucial for deciding the stand we should adopt towards modern science. The preceding way of setting up the problem already rules  ...

Jagadish Chandra Bose prevailed over his opponents. Aravindan Neelakandan -

Debajyoti Gangopadhyay on 20 February 2015 at 10:34 am said:
Finally about Rammohun Roy! I can’t see him as a mystic from any angel …at least, compared with someone like the 16th century reformer Chaitanya Mahaprabhu. Roy’s sole unfinished agenda was to remove idol-worship as well as all the ‘worst possible social residues’ of Smriti from the then Hindu society. Upanisadic metaphysics (again a portion of the Prasthana Traya !) appeared to him as the best possible option to bolster as an alternative supportive metaphysics…!, But Vedanta in any of its traditional variants were hardly taught in the Tols (traditional teaching Hubs for Hindus ) of pre-colonial Bengal. Rammohun Roy is popularly known to have ‘rediscovered’ Vedanta for the Hindu Bengali audience.
Subsequent to Rummohun’s choice/ rediscovery, the different colonial scripts of reconstructing and ‘using’ Vedanta politically were a significant part of Hindu Bengali response / theological defense to West. But that is a long story to narrate even in brief here.

Sri Aurobindo's Evolutionary vision outlined in the #FiveDreams Manifesto is silently at work - Nadkarni Doctrine

Recognising and Addressing the Complex Psychological Makeup of the Human Individual

Evolution of human nature
The human being is a complex organism which cannot be rammed into a fixed logical process or formula.

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