September 30, 2016

Bradley belongs in the company of Bergson, James, and Nietzsche

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May 9, 1996 - This vision of the world had a profound effect on the verse of T.S. Eliot, who studied philosophy at Harvard and wrote a Ph.D. thesis on Bradley. On later generations of philosophers, however, ...
Dushiant Kumar Rampal - 1996 - ‎English poetry

In order to determine the influence of Bradley on Eliot, it is necessary that we try to understand the nature of the metaphysics which Eliot derived from Bradley, and the assumptions that underlie it about the character ...

The Early T. S. Eliot and Western Philosophy

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Rafey Habib - 1999 - ‎Literary Criticism

In confronting this problem Eliot resorted, in his philosophy, poetry and aesthetics, to various ironic ... and utilitarian impetus of mainstream Enlightenment philosophy: Kant, Schopenhauer, Bergson and Bradley.
Russell E. Murphy - 2007 - ‎Electronic books

A Study in the Structure and Symbolism of T. S. Eliot's Four Quartets. ... Whatever the case may be, Eliot ended up making Bradley the focus of his Harvard doctoral dissertation, “Knowledge and the Objects of ...

T. S. Eliot and American Philosophy: The Harvard Years

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Manju Jain - 1992 - ‎Literary Criticism

''35 The theological and the religious motives for Eliot's reservations about Bradley's idealist metaphysics may not have been so explicit during his student years. During this phase of his intellectual growth the ...
Russell Kirk - 2014 - ‎Literary Criticism

word coined by Ambrose Bierce, “incompossible” with believing Bradley. The Harvard Graduate School and Francis Herbert Bradley had made something of a metaphysician of Eliot—if, like Bradley, a metaphysical ...

T. S. Eliot: The Making of an American Poet, 1888Ð1922

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We have just noted Eliot's interest in passages of Evelyn Underhill's Mysticism evoking the Absolute. He brings the matter up in his letter to Weiner as central to his philosophical exploration of Bradley. Following the ...

Bergson, Eliot, and American Literature

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Paul Douglass - Literary Criticism

Reading Eliot Reading Bergson For the young Eliot, just graduated from Harvard, Bergson seems to have ...Bradley, in contrast, was a cerebral choice, though it is hard to believe Eliot took Bradleyan philosophy ...
T. S. Eliot's work as poet and as critic can be seen as a protracted exploration of his engagement with the work of the philosopher F. H. Bradley. The.

His retention of the Absolute notwithstanding, Bradley belongs in the company of Bergson, James, Nietzsche , and other philosophers who were challenging traditional assumptions about mind and reality. Unlike Bergson, James, and Nietzsche, Bradley never became an international celebrity; he was a philosopher read  ...

John Crowe Ransom's Secular Faith - Page 11

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... 1985), Sanford Schwartz explains how Bradley, "his retention of the Absolute notwithstanding . . . belongs in the company of Bergson, James, Nietzsche, and other philosophers who were challenging traditional assumptions about mind and reality" (35). See also Menand's remarks in Discovering Modernism, 32-33. 20.

Beyond Physicalism - Page 182 - Google Books Result

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Daniel D. Hutto - 2000 - ‎Psychology

The beauty of Bradley's work is that, in the very short space of the opening chapters of Appearance and Reality, he develops the structure of this style of anti-reductive argument in microcosm (Mander 1994: 160 ...

The Modernist Party - Page 53 - Google Books Result

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Kate McLoughlin - 2013 - ‎Literary Criticism

Like Habermas (and unlike Bergson, whose lectures at the College de France Eliot attended in the academic year 1910—11), Royce and Bradley both believed that knowledge is dialogical, rather than ...

From Feuerbach and Freud to Foucault, the West has deployed heights of intelligence to understand the world but only Sri Aurobindo succeeds.

Radhakrishnan was one of the most prominent spokesmen of Neo-Vedanta.[21][22][23] His metaphysics was grounded in Advaita Vedanta, but he reinterpreted Advaita Vedanta for a contemporary understanding.[web 2] He acknowledged the reality and diversity of the world of experience, which he saw as grounded in and supported by the absolute or Brahman.[web 2][note 2] Radhakrishnan also reinterpreted Shankara's notion of maya. According to Radhakrishnan, maya is not a strict absolute idealism, but "a subjective misperception of the world as ultimately real."[web 2]
  1. "Intuition", or anubhava,[web 2] synonymously called "religious experience",[web 2] has a central place in Radhakrishnan's philosophy as a source of knowledge which is not mediated by conscious thought.[20] His specific interest in experience can be traced back to the works ofWilliam James (1842–1910), Francis Herbert Bradley (1846–1924), Henri Bergson (1859–1941), and Friedrich von Hügel (1852–1925),[20] and to Vivekananda,[25] who had a strong influence on Radhakrisnan's thought.[26] According to Radhakrishnan, intuition is of a self-certifying character (svatassiddha), self-evidencing (svāsaṃvedya), and self-luminous (svayam-prakāsa).[web 2] In his book An Idealist View of Life, he made a powerful case for the importance of intuitive thinking as opposed to purely intellectual forms of thought.[web 9]According to Radhakrishnan, intuition plays a specific role in all kinds of experience.[web 2]Radhakrishnan discernes five sorts of experience:[web 2]
  2. ^ Neo-Vedanta seems to be closer to Bhedabheda-Vedanta than to Shankara's Advaita Vedanta, with the acknowledgement of the reality of the world. Nicholas F. Gier: "Ramakrsna, Svami Vivekananda, and Aurobindo (I also include M.K. Gandhi) have been labeled "neo-Vedantists," a philosophy that rejects the Advaitins' claim that the world is illusory. Aurobindo, in his The Life Divine, declares that he has moved from Sankara's "universal illusionism" to his own "universal realism" (2005: 432), defined as metaphysical realism in the European philosophical sense of the term."[24]
  3. ^ This qualification is not unique to Radhakrishnan. It was developed by nineteenth-century Indologists,[27][28] and was highly influential in the understanding of Hinduism, both in the west and in India.[21][29]
  4. ^ Anubhava is a central term in Shankara's writings. According to several modern interpretators, especially Radakrishnan, Shankara emphasises the role of personal experience (anubhava) in ascertaining the validity of knowledge.[30] Yet, according to Rambacham himself, sruti, or textual authority, is the main source of knowledge for Shankara.[25]

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