James, Myers, Royce, and Sri Aurobindo.

The action of subliminal memory | Integral Yoga of Sri Aurobindo ... 23 Apr 2010 – Sandeep October 8, 2012 at 11:44 am “Irreducible Mind” describes the work of American psychologist F. W. H. Myers, who is credited with inventing the term “subliminal” in Western psychology to denote larger consciousness which exists beneath the surface consciousness. Myers did not want to use the word supernatural.

Sri Aurobindo’s interpretation of the term ‘subliminal’ is derived from the Upanishads, if we go by this footnote in the Life Divine… Sri Aurobindo defined subliminal as intermediate region between the superconscious and subconscious realms

Sri Aurobindo on Subliminal Consciousness - AntiMatters subliminal regions of our consciousness, with biographical sketches of Sri Aurobindo and of F. W. H. Myers, who coined the term “subliminal consciousness” and ...

The Absolute as a Heuristic Device - California Institute of Integral ... Robert A. McDermott's discussion in "The Absolute as a Heuristic Device: Josiah Royce and Sri Aurobindo," International Philosophical Quarterly IX (1978): (1) an account of Royce and Aurobindo from the perspective of comparative philosophy, particularly in terms of their use of materials outside their own respective ...

Teilhard, Jaspers, Royce, Heidegger and Sri Aurobindo - Savitri ... 26 Jan 2006 – Teilhard, Jaspers, Royce, Heidegger and Sri Aurobindo. MAN-NATURE UNION IN HINDU METAPHYSICS Ramakant Sinari, Ph.D. Professor...

The philosophy of integralism: the metaphysical synthesis in Sri ... - Page 82 Haridas Chaudhuri - 1967 - the metaphysical synthesis in Sri Aurobindo's teaching Haridas Chaudhuri ... The American Neo-Hegelian Josiah Royce lays emphasis upon the character of the infinite stream of becoming as a totum simul present at a stroke to the Absolute. ...

The philosophy of integralism, or, The metaphysical synthesis ... - Page 255 - Haridas Chaudhuri - 1954 - ... a measure of 'apartness' and 'independent action' is indeed the 'main miracle' of the universe. Josiah Royce has expounded the view that finite-infinite individuals are in the nature of self-imagings or self-representations of the Absolute.

Sri Aurobindo's prose style (with a foreword by V.K. Gokak) - Page 30 - Goutam Ghosal - 1991 - Josiah Royce (1855-1916) defended the Idealist and Absolutist tradition in philosophy on the basis of dialectic... It is not improbable that a glutton of books like Sri Aurobindo on various aspects of life came into touch with his writings. The ultimate views may differ in important details but Royce foreshadows certain stylistic features of Sri Aurobindo no less ...

A comparative study of the philosophy of Josiah Royce & Radhakrishnan - Page 216 - H. L. Chourasia - 1979 - ... Radhakrishnan's attitude would seem to be nearest of all to that of the great sage Ramanuja and closely allied with that which has been so suggestively developed in recent years by Sri Aurobindo."1 Strikingly a similar opinion is expressed ...

Josiah Royce (Stanford Encyclopedia of Philosophy) Copyright © 2011 by
Kelly A. Parker <parkerk@gvsu.edu> 3 Aug 2004 – Josiah Royce (1855–1916) was the leading American proponent of absolute idealism, the metaphysical view (also maintained by G. W. F. Hegel and F. H. Bradley) that ... Royce began to write more about what today would be called “practical” or “applied” philosophy…

Royce and James had always disagreed deeply concerning the proper understanding of religious phenomena in human life. When James delivered the Gifford Lectures in 1901 and 1902, he directed many arguments against Royce's idealism, though he did not there target his friend by name. James's lectures, published asThe Varieties of Religious Experience, were a popular and academic success . Royce believed that James, who had never been regularly affiliated with an established church or religious community, had in that work placed too much emphasis on the extraordinary religious experiences of extraordinary individuals. 

Royce, Josiah [Internet Encyclopedia of Philosophy] by JAK Kegley - 12 May 2011 – In 1912, while recovering from a stroke, Royce published The Sources of Religious Insight, in which he sought an explanation for the phenomena of ordinary religious faith as experienced by ordinary religious communities and individuals. He considered this a correction to James’ The Varieties of Religious Experience (The Gifford Lectures, 1901-1902), which, in Royce’s judgment, put too much emphasis on extraordinary and individualistic religious experiences. Drawing on the semiotic of Peirce and other sources, in 1913, Royce published his opus on religious community, The Problem of Christianity, a work which Yale philosopher, John E. Smith identified as “one of the finest works in the philosophy of religion ever to appear on the American scene” (Smith 1982 &1992, 122). In place of the earlier “Absolute Knower,” Royce presents the concept of an infinite community of interpretation, guided by a shared spirit of truth-seeking and community building. The Universal Community constitutes reality, and its understanding increases over time, through its members’ continual development of meaning. Royce’s concern for building a universal or “Beloved Community” is exemplified in two later works focused on building peace and a world community: War and Insurance (1914) and The Hope of the Great Community (1916). In the 1914 book, Royce made a daring political and economic proposal to use the economic power of insurance to mediate hostilities among nations, and reduce the attraction of war in the future. Royce died September 14, 1916, before he could develop fully his new philosophical insights. 

McTaggart: atheistic mysticism; Nussbaum: philosophical humanism

McTaggart's philosophy of religion was a kind of atheistic mysticism by Kris McDaniel krmcdani@syr.edu

Although McTaggart was an atheist from a very early age, he was certainly a religious person, at least on his own definition of “religion”. In chapter 1 of Some Dogmas of Religion, McTaggart defined “religion” as “an emotion that rests on a conviction of harmony between ourselves and the universe at large.” According to McTaggart, a necessary condition on judging that there is harmony between the universe at large and ourselves is that one judge that the universe is good on the whole (Some Dogmas of Religion, section 11)…

McTaggart was a mystic. McTaggart held that there are two essential characteristics of mysticism. (These two characteristics are articulated in his article “Mysticism”, which is reprinted in Philosophical Studies.) First, mysticism requires the recognition of a unity of the universe that is greater than that recognized by ordinary experience or by science. The universe might be highly unified without it being the case that the apparently numerically distinct parts of the universe are actually identical. According to McTaggart, Hegel believed in a mystic unity although he did not believe that this unity amounted to numerical identity. On McTaggart's interpretation, Hegel identified God as a community of finite spirits. McTaggart's own view was substantially the same, although he did not label the community of spirits “God”.

A second essential characteristic of mysticism is the view that it is possible to be conscious of this unity in a way different from that of ordinary discursive thought. We can be conscious of abstract truths or of spiritual reality directly in a matter akin to sense perception. McTaggart calls this consciousness “mystic intuition”, and that of which it is a recognition “mystic unity”. Mystic unity is more fundamental than mystic intuition. The existence of mystic intuition implies the existence of mystic unity, but the clearly the converse does not hold. The universe might be highly unified without anyone recognizing that it is so.

From a very early age, McTaggart had what he took to be mystical experiences. These experiences presented the world as being fundamentally unified by the relation of love. Reality as it appeared to him in these experiences consisted fundamentally of immaterial spirits who stand in the relation of love to one another. These experiences provided him with great comfort, but he believed that the fact that he had them did not provide others with a reason to believe in the unity he took them to reveal.^[13] Philosophical argument was needed to supply others with a reason. Copyright © 2009 

Space, Time and Eternity DR. HARIDAS CHAUDHURI SRI AUROBINDO MANDIR ANNUAL No. 9 15th August, 1950 ON THE OCCASION OF THE 78th BIRTHDAY OF SRI AUROBINDO SRI AUROBINDO PATHAMANDIR CALCUTTA

In McTaggart's philosophy we find that a serious attempt is made to demonstrate the synthetic character of space and time as both subjective and objective. He calls them phenomena bene fundata in as much as they are not mere phenomena in Kant's sense of the term, but are such phenomena as correspond to some indisputable features of ultimate reality. Space is characterised by co-existence of a plurality of reciprocally exclusive parts and by infinite divisibility of these parts. Now, the features of co-existence, reciprocal exclusion, and infinite divisibility are ultimately real, because according to McTaggart reality consists of an impersonal unity of a plurality self-subsistent spiritual substances or selves, which are mutually exclusive in respect of their existence. The nature of each of these self-subsistent selves is infinitely divisible, the terms in the process of such division being perceptions of other selves and their perceptions. What is erroneous or illusory about space is its appearance as an attribute of matter or as locus of the existence of matter. McTaggart advances an array of close-knit arguments to demonstrate the unreality of matter...

SPACE-TIME AS SELF-EXTENSION OF THE SPIRIT

It should be abundantly clear from the foregoing discussion that according to the Integral Idealism of Sri Aurobindo the fundamental reality of space-time is spiritual self-extension of ultimate reality. Reality is, in its original status and intrinsic nature, the spaceless and timeless Spirit. Space and time are the same Reality self-extended to contain the deployment of what is within it. Now, the self-extension of the infinite and eternal Spirit must be infinite and eternal too. So it may be said that the fundamental truth of space is the infinity of the Infinite, whereas the fundamental truth of time is the eternity of the Eternal…

While Bradley's conception of eternity as the transmuted essence of time is true of the Spirit in its self-absorption, Royce's view of eternity as a totum simul or as the whole-consciousness of an infinite succession is true of the Spirit in its cosmic universality or dynamic creativity, and the ordinary view of eternity as an endless march of time is true of the Spirit in its individual entanglement in the creative flux. 10:19 AM

Against Natural Theology by cjsmith Indistinct Union These are some scattered thoughts arising in relation to a paper I’m working on for a class in Process Theology.

Alfred North Whitehead godfather of Process Thought argued for a God within his overall cosmological system. Fairly unique contribution relative to modern era philosophers in that regard. So Process Thought is deeply imbued with a Natural Theological strain. 4:38 AM

Grundlegung A philosophy blog Philosophy as Bildung October 21, 2008

Nussbaum undertakes a forensic analysis of the details of Greek philosophy and tragedy which she brings to bear upon questions of moral luck, tragic conflict and practical deliberation. What makes the book so great as philosophy, rather than simply historical scholarship, is how it manages to draw so much sustenance from the literature it considers whilst putting its ideas to work in providing vivid ‘reminders’ and ‘objects of comparison’ (to resort to Wittgesteinian terminology) with which to illuminate our ethical lives. Its approach to literature is deeply philosophical; and conversely too, with its philosophical proclivities being similarly literary. This is another example of what I have been calling philosophical humanism: a confidence in the narratives we tell about ourselves and what matters to us.  5:09 PM