Aristotle, Nietzsche, Iqbal, and Sri Aurobindo

Annual - Issues 5-8 - Page 85 - Sri Aurobindo mandir, Calcutta - 1946 - detached from the environment, but in unity with the sky and the landscape, low-lying or hilly. Thus regarded, these man-made structures will appear as one in motive with their setting. Sri Aurobindo describes the two structures in these lucid words: One of these buildings climbs up — bold, massive in projection, up-piled in the ... Understanding thoughts of Sri Aurobindo - Page 171 - Indrani Sanyal, Krishna Roy, Jadavpur University. Centre for Sri Aurobindo Studies - 2007

The Literary endeavour - Volume 4 - Page 46 1982 - ... portray the world as mythical; see man, nature and God as an integrated whole, intimately engaged in a natural-supernatural setting. Sri Aurobindo's use of archetypal symbology, like Shelley's, marks an evolution of the natural to spiritual. Indian writings in English - Volume 1 - Page 20 - Manmohan Krishna Bhatnagar – 1996 The Advent - Volume 39 - Page 21 - Sri Aurobindo Ashram – 1982

The yogi and the mystic: a study in the spirituality of Sri ... - Page 5 Jan Feys - 1977 - This historical setting, Sri Aurobindo comments, must be transposed to its symbolical level (EG chs. 5 and 6). The Gita next exposes its Sankhya theory in chapter II. 1-38 ; in Aurobindo's commentary this is interpreted as a justification of the ...

Light to superlight: unpublished letters of Sri Aurobindo - Page viii - Aurobindo Ghose, Arun Chandra Dutt - 1972 - She had put the Ashram in its right evolutionary setting. Sri Aurobindo now could devote himself more intensely to his Yoga. The Master was full of tenderness for his pupil — solicitous for his spiritual well-being, affectionate; the disciple, ...

Towards supermanhood: the philosophy of Sri Aurobindo - Page 1 - Pritibhushan Chatterjee - 1977 - His ideal is in tune with man's bio-psychological nature and his social setting. Sri Aurobindo sets before man the ideal of the Superman. It is the duty of every man to realise this ideal of Supermanhood. Hence Sri Aurobindo shows in the first ...

Gandhi marg - Volume 18 - Page 266 - Gandhi Peace Foundation (New Delhi, India), Gandhi Smarak Nidhi - 1974 - An embodiment of the synthesis of eastern and western cultures and a vehicle for accumulated knowledge since time immemorial in a modern setting, Sri Aurobindo is universally acknowledged as a philosopher-poet and a humanist of a high ...

The Lives of Sri Aurobindo - Page xii - Peter Heehs - 2008 - Preview - More editions The problem is not whether the disputed statement is true, but whether anyone has the right to question an account that flatters a group identity. Aurobindo has been better served by his biographers than most of his contemporaries have.

Life and Times of Netaji Subhas: Yogi Sri Aurobindo's "terrorism", ... - Page 35 - Adwaita P. Ganguly - 2003 - Preview In fact he was seeking his real identity. Aurobindo started working at translations from the Mahabharata, the Indian epic; and simultaneously wrote articles on political matters for the magazine Indu Prakash, published from Bombay. His article...

Indian Literature in English: Critical Assessments - Volume 1 - Page 25 - Amar Nath Prasad, Ajay Kumar Srivastava - 2007 - Full view In Aurobindo all things seem to open their secret core, their secret meaning and secret identity. Aurobindo's vision sees all and feels all as an integral part of his consciousness. Yet all seems … Aurobindo and Rabindra: The Angel Eyes 25.

The oneness/otherness mystery: the synthesis of science and mysticism - Page 472 - Sutapas Bhattacharya - 1999 - Preview All knowledge is in fact knowledge by identity, Aurobindo asserted, restating the traditional wisdom that knowledge is being as I have stressed above with the term realization. This identity is with the object of consciousness which is in itself a ...

Sri Aurobindo: a centenary tribute - Page 141 - Aurobindo Ghose, K. R. Srinivasa Iyengar - 1974 - The comparative study of Iqbal and Sri Aurobindo can reveal not only certain similarities but also their identity. Sri Aurobindo reinterpreted Vedantic philosophy in modern terms. He stands in strong opposition to Shankara's negativis- tic ...

Evolutionary, Spiritual Conceptions of Life - Sri Aurobindo, ... - Page 33 - Michael Leicht - 2008 - Preview It seems to me that as Nietzsche shifts the stress form Apollonian harmony and reason to Dionysian ecstasy and disorder Aurobindo has made a similar shift by worshipping the destructive Shiva instead of the creative Brahman! Madhusudan ...

Malayalam literary survey - Volume 13 - Page 243 - Kēraḷa Sāhitya Akkādami - 1991 - And the man of today is an 'Incomplete Man' for he has lost his identity. Sri Aurobindo and Nietzsche would turn in their grave for the expected man to evolve himself into a Divine Being and Superman respectively. Nothing can be done about it...

Studies in Indian aesthetics and criticism - Page 45 - K. Krishnamoorthy - 1979 - ... growing into one Achieve perfection by the magic throb And passion of their close identity. Sri Aurobindo interprets even the Aristotelian idea of catharsis as involving purification and transmuting the soul's memory into a spiritual experience...

Individuals and worlds: essays in anthropological rationalism - Page 110 - Debiprasad Chattopadhyaya - 1976 - tion of fallibility does not arise in the case of knowledge by identity. Sri Aurobindo thinks that man's true identity, although in essence unchanging and eternal, is disclosed in time; man's essential eternity and temporal individuality are two ...

The perennial quest for a psychology with a soul: an inquiry into ... - Page 50 - Joseph Vrinte - 2002 - Preview What is dissolved is not the seeker's individuality but the ignorance of the essence of reality. Once this ignorance is removed he or she will "find either his transcendent Self or his true Person", the true individual. Sri Aurobindo does not deny ...

Religions in four dimensions: existential and aesthetic, ... - Page 348 - Walter Arnold Kaufmann - 1976 - ... but even hideous and repellent." In response, Aurobindo called himself "only a poor coarse-minded Oriental." He also explained that he himself was offering in translation only those passages of the Upanishads that Western readers could ...

The Political Philosophy of Sri Aurobindo - Page 139 - V. P. Varma - 1990 - Preview - More editions ... perhaps because of his (Lamprecht's) being influenced by the school of historical materialism. Aurobindo thinks that the Vedic Age represented the symbolic phase of Indian history, with intuition, mystic vision and imagination predominating.

The philosophy of integralism, or, The metaphysical synthesis ... - Page 222 - Haridas Chaudhuri - 1954 - Einstein is perfectly right when he says that space-time is not itself the basic stuff but rather a form of some more ultimate stuff or substance the precise nature of which is more than science can determine. Sri Aurobindo is definite on this point... The philosophy of integralism: the metaphysical synthesis in Sri ... - Page 101 Haridas Chaudhuri - 1967 - Sri Aurobindo maintains that space...

Nationalism, terrorism, communalism: essays in modern Indian history - Page 56 - Peter Heehs - 1998 - Aurobindo and the Muzaffarpur Incident The third task we set ourselves was to determine Aurobindo's connection if any with the attempted assassination of Douglas Kingsford, District Judge of Muzaffarpur. According to a widely reported story, ...

The bomb in Bengal: the rise of revolutionary terrorism in India, ... - Page 143 - Peter Heehs - 1993 - ... Alexander II to death. Whether the rest of the story is fictitious is more difficult to determine. Aurobindo, as we have seen, denied playing an active part in the terrorists' affairs, although he did admit that Barin sometimes came To Kill Kingsford.

Life and Times of Netaji Subhas: Yogi Sri Aurobindo's "terrorism", ... - Page 23 - Adwaita P. Ganguly - 2003 - Preview Both Aurobindo and E.M. Forster were at the King's; Nehru at the Trinity; and Subhas was at the Fitzwilliam Hall. Is it just a coincidence that the above four did play the most significant role in the dissolution of the British Empire, the discussion ...

World union - Volume 20 - Page 24 - World Union (Organization) - 1980 - Sri Aurobindo Poverty is no more a necessity of social life than disease of the natural body; false habits of life and an ignorance of our true organisation are in both cases the peccant causes of an avoidable disorder. — Sri Aurobindo ...

Janu's death: and other Kulapati's letters (first series) - Page 79 Kanaiyalal Maneklal Munshi - As a result, the Congress held at Surat broke up in disorder, Sri. Aurobindo was the greatest dynamic factor in the Extremist party. I was a sort of valunteer in this camp. Rumours were afloat at the time about some arrangement made by the ...

Ethics and politics are indivisible

BEYOND THE RULE OF REASON from Dr. Sanity Metaphysics is the branch of philosophy that describes existence, and it leads directly to Epistemology, which concerns itself with knowledge. METAPHYSICS (What is existence?) ----> EPISTEMOLOGY (How do we know it?)

The answers derived from these two branches of philosophy lead directly to several other key branches of philosophy, including Ethics (how should we behave?) and Politics (what degree of force is permissible ). So you can see that one's metaphysics is a crucial foundation to how one interprets the world and how one behaves in it. For those of you who think all this philosophy business is too abstract and irrelevant to your life; you are very very wrong. Catastrophically wrong.

These ideas have everything to do with your life and how you live it. They are also the crux of why the world we live in seems to be more and more incomprehensible and insane. When you begin with the belief that reality doesn't exist outside your own head, then, it is just a very short--and minor--leap to accepting that words don't matter and can change meaning on a whim; or that it doesn't matter how you behave; that everything is relative anyway, including truth and morality. But, just because reality is ambiguous and sometimes difficult to determine; it hardly gives someone carte blanche to say that every interpretation is of equal value and should be treated as such.

Lecture at JNU by DR. MARIANO ITURBE, University of Navarra, Spain - from Philosophy News in India by Dr Desh Raj Sirswal - “The Concept of Justice in Plato”

Plato, together with Socrates and Aristotle, laid the philosophical foundations of Western culture. His thought has logical, epistemological, and metaphysical aspects; but its underlying motivation is ethical. At the centre of all his writings there is the Greek insight that Reason, the logos, is nature steering all things from within.

For Plato, ethics and politics are indivisible implications of the natural order. He wanted to discover the real nature of the State. Thus, the Republic, the greatest of all his dialogues, has three main strands of argument deftly combined into an artistic whole –the ethical and political, the aesthetic and mystical, and the metaphysical.

The Republic seeks an answer to the nature of justice. Justice consists in a harmony that emerges when the various parts of a unit perform the function proper to them and abstain from interfering with the functions of any other part. More specifically, justice occurs with regard to the individual, when the three component parts of his soul – reason, appetite, and spirit, or will – each perform their appropriate tasks; with regard to society, justice occurs when its component members each fulfill the demands of their allotted roles. Harmony is ensured in the individual when the rational part of his soul is in command; with regard to society, when philosophers are its rulers because platonic philosophers have a clear understanding of justice, based on their vision of the Form of the Good. Justice is the principle which makes the State a whole and maintains its parts in due proportion.

On the economic value of the humanities from Love of All Wisdom by Amod Lele [This entry will be cross-posted at the Bulletin for the Study of Religion]

One is not best served by the old humanities disciplines – philosophy, literature, history, religious studies – and their characteristic methods of inquiry. These fields teach a large amount of content knowledge that has no marketable applications. Nor should it – for that was never supposed to be the point… Public universities exist and should exist because they are a public good – the state subsidizes an activity which would be impossible without it.

Among these activities are the transmission of great, valuable ideas from generation to generation, and the continual reinterpretation of those ideas for new and different times. Those are the reasons that the humanities came into being in the first place, and they continue to be the reasons the humanities are valuable now. In a public context, the academic humanities should make their case on those old-fashioned but perennial grounds…

I am aware that even within the humanities, many – perhaps most – do not see their task as so old-fashioned. Call them postmodernists, critical theorists, or whatever one wishes, these more recent humanists view the task of the humanities as something different: a kind of critique that goes well beyond “critical thinking” in the usual sense, to a radical unmasking of society’s hidden presuppositions. 

East and West – Sri Aurobindo - A critique of the book - East and West by Sri Aurobindo « Mirror of Tomorrow The unification of the East and the West is the religion of today. But in this task of unification, if we consider the West as the foundation or the chief support we ... 

The Hindu : NATIONAL TAMIL NADU : Chennai today Sri Aurobindo Society: Talk on 'Sri Aurobindo and Bharathiyar', 5, Smith Rd., Anna Salai, 10.30 a.m.