January 31, 2016

Neglect of Munich Circle which included Scheler

Assorted tweets: Who are your top 5 philosophers? Mine are William James, Henri Bergson, Alfred North Whitehead, Jean Gebser, and Richard Tarnas.
@grantmaxwell It depends what are the boundaries of philosophy. Does Rorty count as philosophy? I like him, but he's also anti-philosophy.
@grantmaxwell Then him. William James. John Dewey. John Shotter. Karl Weick.
@grantmaxwell Peirce, Dewey (though his writing style is at times frustrating!), Rescher, Haack and Habermas.
@grantmaxwell Aristotle, Augustine, William James, Wittgenstein, Anscombe.
@grantmaxwell Rousseau, Dewey, Plato, Dylan, anddddd Maxwell.
@grantmaxwell no prob! Using music to incorporate philosophy shows modernity and pragmatism. (Using relevant forms of music-cultural icons)
@grantmaxwell Sun Tzu, Lao Tzu, Chang Tsu, Musachi....
@grantmaxwell Excellent question! Mine are, in order: Plato, Heidegger, Wittgenstein, Whitehead, Weber
@grantmaxwell Aurobindo, Whitehead, Nietzsche, Abhinavagupta, McLuhan
@grantmaxwell 1) Sri Aurobindo, 2) Giordano Bruno, 3) Jakob Böhme, 4) Maurice Merleau-Ponty, and 5) Jean Baudrillard
@grantmaxwell Whitehead, Wittgenstein, Bernard Wlliams, Hilary Putnam, Galen Strawson
@grantmaxwell John Rawls, David Hume, Immanuel Kant, Henry Sidgwick, and W.V.O. Quine.
@grantmaxwell You left out David Hume!

[James regarded metaphysics as promulgated theoretical disputes that offer no solution to the problems they raise.]
[There exists a systematic neglect of early phenomenological realism of Munich Circle, which also included Scheler.]
[Lecture on Freud’s Uncanny essay]
[Tuchman's Law has been defined as a psychological principle of "perceptual readiness" or "subjective probability".]

Would have retired from PNB today Would have retired from PNB today but Google & Twitter helped to build an alternative identity during the last ten years which keeps growing.
Came in touch of The Mother & Sri Aurobindo in 1964 and there is no greater sense of fulfilment today than being able to spread their words.
Strayed into Western Philosophy through Sri Aurobindo without which my understanding of life and society would have been naïve and juvenile.
@avenger_D It would be more profitable if you examine the whole issue in detail & tell what your conclusions entail.
@RajeevSrinivasa @firstpost VIrtue Politics S. Radhakrishnan, Vinoba Bhave, C. Rajagopalachari and A.K. Coomaraswamy
@RajeevSrinivasa [Patel, Prasad and Rajaji: Myth of the Indian Right (SAGE Series) by Neerja Singh]
Many a time, I tweet to defend facts but am accused of "following Sri Aurobindo and feel the need to defend him."
Savitri Era Learning Forum (SELF): Popular posts since 2005 
Om Sri Aurobindo & The Mother.

Notes on Schelling's Berlin Lectures › schellings-lecture...
Notes on Schelling's Berlin Lectures; 1841-42, published posthumously; KW2, SKS13, Søren Kierkegaards Papirer.

Munich phenomenology - Wikipedia, the free encyclopedia › wiki › Munich...
Choosing to align themselves with Husserl, they became the Munich Circle of phenomenologists. Around 1905, many of ... In 1912 the Jahrbuch für Philosophie und phänomenologische Forschung was founded with Husserl, Geiger, Reinach, Pfänder, and Max Scheler as its editors. After Husserl's publication of the Ideen zu einer reinen Phänomenologie und phänomenologischen Philosophie. Erstes Buch (Ideas I) in the first edition of the Jahrbuch, a number of his followers took a critical stance towards Husserl's new vision of phenomenology. Many members of the Munich group distanced themselves from Husserl's idealism and his transcendental phenomenology, preferring the earlier realist phenomenology of the first edition of theLogical Investigations.

by M Murzi - ‎2004 - ‎Cited by 3 - ‎Related articles

The Vienna Circle is a group of philosophers who gathered round Moritz Schlick, after his coming in Vienna in 1922. They organized a philosophical association, named Verein Ernst Mach (Ernst Mach Association).

Vienna Circle (Stanford Encyclopedia of Philosophy) › entries › vienna-circle

French Philosophy in the Twentieth Century › books
Gary Gutting - 2001 - ‎Philosophy

In 1933, Koyre left to teach in Cairo, and the seminar was taken over by Alexandre Kojeve (19o2-68). Kojeve'sseminar ...
However, Kojève's Hegel lectures are not so much an exegesis of Hegel's thought, as a profoundly original ...

the National Socialists saw Scheler's works placed under censor and saw scholarship on Scheler research prohibited. Scheler's ... Scheler, as a result, was apparently raised as a Jew by his doting mother in the Munich home of her brother.

Nor was my consternation due merely to the fact that Scheler had any kind of religious views at all, which I, in common with ... Born in Munich of a Protestant father and a Jewish mother, Scheler was attracted to Catholicism as an adolescent.

Scheler continued teaching at Jena until 1907 when he moved back to his native city and taught at the University of Munich for three years. At Munich, since 1894, Theodor Lipps had been teaching a brand of descriptive psychology. His close ... Perhaps the best studies on Scheler in English are those by Alfred Schutz. (Towards the ...
Thomas Szanto, ‎Dermot Moran - 2015 - ‎Preview - ‎More editions

2 Vols. Munich: Philosophia Verlag, 95¥140. ¦¦¦ (1989b) [1913]. ... Munich: Philosophia Verlag, 141¥278. [Engl. trans. by J. ... ®Collectivizing Persons and Personifying Collectives: Reassessing Scheler on Group Personhood. ̄ In: T. Szanto, ...
Hamid Dabashi - 2015 - ‎Preview - ‎More editions

183 More than half a century before Edward Said wrote Orientalism, MaxScheler's Versuche zu einer Soziologie des Wissens (Munich, 1924) had made far more radical proposition concerning the relationship between knowledge production ...

Scheler's application of phenomenology to areas such as the emotional and affective domain, sociology, anthropology, and philosophy of religion was instrumental in making ... Bern/ Munich: Francke, 1954–85; Bonn: Bouvier, 1985– 97.

January 28, 2016

Quiet inner voice is urging us towards greater compassion

Sri Aurobindo | Ross Bishop › blog › 2016/01/27 ›
Aurobindo is not an easy read. He was an incredibly bright and gifted intellectual, and his writing can sometimes be dense. Aurobindo was also a Hindu, and the Hindu view of life and spirituality is somewhat different from ours, so one has to sometimes do a little fancy footwork to comprehend exactly what he was saying.
Aurobindo divides all living things into two complimentary structures – an internal and external or subjective and objective. The goal of life is the reconciliation of those seeming opposites to the divine.
He defines humans as having mental, physical and vital realms, each of which has an internal and an external component. The external realms are controlled by the ego, which is based in fear. In the undeveloped state it dominates the person. Its outlook is necessarily rigid. There can be no compromise to fear.
Living from the ego leads to an unsatisfying life, filled with emotion and conflict. And because the ego cannot lead to peace of mind, following it can only lead to frustration and anger from efforting through a process that has no chance of succeeding.
While all this ego noise is going on in the external, there is a small, quiet inner voice at the center (the psychic being) urging us towards greater compassion. Overwhelmed at first by the incredible chaos of the ego, the psychic being is overwhelmed. But when when resignation comes at the failure of the ego and the individual begins to quiet the mind, the small, persistent voice of the psychic being can then begin to be heard.
Realizing that there really was nothing to fear in the first place, the individual then turns more and more to the guidance of the psychic being and thus moves closer to the light. This is the process we know as life.

Wisdom of compassion | The Asian Age › Life and Style › Ideas - Sri Aurobindo talks of a compassion which sees, understands and accepts the burden of others and is strong to help  ...

The Apparent Subjection of the Soul to Nature Modern man, looking at the world and his life with the eyes of a materialist influence, focuses his entire attention on how to deal with the world, and gai...
Modern man, looking at the world and his life with the eyes of a materialist influence, focuses his entire attention on how to deal with the world, and gain some measure of control and order in what otherwise seems to be either a totally mechanical universe or one that is somehow dangerous and hostile to his survival. The spiritual traditions of India frequently reference the machinery of Nature and go so far as to say that all actions of mind, life and body are caused by this machinery of Nature operating through the three Gunas, Sattwa, Rajas and Tamas which are always in flux. While the pure materialist may not acknowledge or recognize a separate entity such as a Soul, that is able to differentiate itself from this machinery, Vedantic thought has developed a number of explanations as to the relation between this mechanism of Nature and the freedom and independence of the Soul.

Sri Aurobindo observes: Involved in mind, possessed by the ordinary phenomenon of mental thought, sensation, emotion, reception of the vital and physical impacts of the world and mechanical reaction to them, the soul is subject to Nature. Even its will and intelligence are determined by its mental nature, determined even more largely by the mental nature of the environment which acts upon, subtly as well as overtly, and overcomes the individual mentality; thus its attempt to regulate, to control, to determine its own experience and action is pursued by an element of illusion, since when it thinks it is acting, it is really Nature that is acting and determining all it thinks, wills and does.”

What the materialist tends to overlook is what Sri Aurobindo elsewhere calls “the human aspiration”. There is within each individual, however well-concealed under layers of this element of confusion, an inner certainty, a deeper knowledge, if you will, that allows the individual to believe that there is a way to achieve freedom and mastery over his life–that he is not just a collection of thoughts, habits, and physical reactions, but that there is something more to his life, something that will give it meaning. “If there were not this constant knowledge in it that it is, that it exists in itself, is not the body or life but something other which at least receives and accepts the cosmic experience if it does not determine it, it would be compelled in the end to suppose that Nature is all and the soul an illusion.” There are of course those who adopt this proposed solution, and either go to the extremes of the materialist approach, or take up the extreme spiritual approach that denies reality to the world and treats the spiritual consciousness as the sole reality.

When the individual recognizes the deeper aspiration, however, eventually a solution must present itself that validates both the spiritual and the material reality as one omnipresent reality. Sri Aurobindo discusses these approaches and their limitation: 

Savitri Era of those who adore, Om Sri Aurobindo & The Mother.