Sri Aurobindo did not consider the West as a model for India

Prithwindra Mukherjee commented on Prof. Reddy is a visionary who dreams of the unification of India and Pakistan

The specificity of an Indian - be he Hindu or Muslim or Christian or Jew - reminds me of "angaara shatadhautena malinatva na munchate": you may well wash a piece of coal for a hundred times, it will not rid the coal of its black hue. This specificity prevents Indian Jews settled in the Promised Land from getting assimilated to the local population. This undefined specificity makes us feel closer to the Muslims from Bangladesh or Pakistan than from elsewhere.
Some kind of an intuition had helped the colonial administration stick to the vision of a cultural unity that was the characteristics of the erstwhile British India. Champions of "divide and rule" policy issuing bills favourable to the Partition of Bengal, these administrators were capable of such paradoxical urges also.
Behind the present disparity mostly in the name of religion, deeper interests in the name of survival will lead us first of all to a Federation of the erstwhile British Indian model, consolidated and expanded into at least a common entity like the European or the African Union, leading a harmonious relationship with the neighbouring Yellow Union. Prithwindra Mukherjee

Encyclopedia of Occultism and Parapsychology - Page 72 - Lewis Spence - 2003 - Preview - More editions With the approval of Indian Prime Minister Indira Gandhi, the ashram at Pondicherry inaugurated many 'Sri Aurobindo Action' centers throughout India, and Aurobindo centers were also established in most major European cities and...

The Religious, the Spiritual, and the Secular: Auroville and ... - Page 79 - Robert Neil Minor - 1999 - Preview - More editions Aurobindo Ghose has written: "If an ancient Indian of the time of the Upanishad, of the Buddha, or the later classical age were ... a "National Committee for Sri Aurobindo Centenary" was formed under the Chair of Prime Minister Indira Gandhi.

Savitri Unveiled: A Selection - Page iii Aurobindo Ghose, Syed Mehdi Imam - 1980 - Preview - More editions A Selection Aurobindo Ghose, Syed Mehdi Imam. twh *p4h mw ... The present work is an interpretation of the thought of one of the great sages our country has produced - Sri Aurobindo. I hope that it ... (Indira Gandhi) New Delhi, March 2.3, 1980.

Integral Relationships: A Manual for Men - Page 230 - Martin Ucik - 2010 - Preview 168 Sri Aurobindo, an Indian nationalist and freedom fighter, poet, philosopher, and yogi developed his vision and...

Conversations and Transformations: Toward a New Ethics of Self and ... - Page 272 - Ananta Kumar Giri - 2002 - Preview - More editions Modernity and Self-Identity: Self and Society in the Late Modern Age. Cambridge: Polity ... "Social Policy and the Challenge of Post-industrial Transformation. ...1994c. "The Quest for a Universal Morality: Jurgen Habermas and Sri Aurobindo.

Hinterlands and Horizons: Excursions in Search of Amity - Page 51 - Margaret Chatterjee - 2002 - Preview - More editions 10. The Spirit of God, 10. 11. The reference to "realizing" ... Sri Aurobindo, Works, Sri Aurobiruio Birth Centenary Library, Vol. 15 (Pondicherry: Sri Aurobindo Ashram, 1965), 39. 33. Arya, III ...

Tradition and the Rhetoric of Right: Popular Political Argument in ... - Page 61 - David J. Lorenzo - 1999 - Preview One analyst of Aurobindo's political activities, Jean Sherer, argues that only the modernist aspects of Aurobindo's early ... Her thesis is that during the Partition crisis and after, Aurobindo "encountered" the world in a way typical of modernism, ...

Page 62 To do so would be simply to become the slaves of our own machinery. As I will argue below, this position makes Aurobindo resemble more a postmodernist in Habermas's description than a modernist in Sherer's. This point may be ...

The Lives of Sri Aurobindo - Page 306 - Peter Heehs - 2008 - Preview - More editions Aurobindo witnessed the rise of Modernism and found it difficult to align with his own ideas of beauty and significance. Reviewing an issue of Shama'a, an Indian cultural journal, in September 1920, he noted that modernist poetry, though it had...

Dwell - Dec 2004 - Page 94 Vol. 5, No. 2 - Magazine - Full view His espousal of a progressive modernism capable of assimilating the local vernacular resonated with Sri Aurobindo's vision of an evolving spiritual and aesthetic union. Raymond sought a design solution that would mitigate the effects of ...

Japanese Style: Designing With Nature's Beauty - Page 62 - Sunamita Lim - 2007 - Preview Golconde is on the American Institute of Architects Web site (aia.org) as the first, and one of the finest, enduring examples of International Modernism; it was completed in 1945. Nakashima was one of Sri Aurobindo's first disciples.

Altered Destinations: Self, Society, and Nation in India - Page 37 - Makarand R. Paranjape - 2009 - Preview - More editions I think that the Uttarpara Speech is central to the corpus of Aurobindo and to the literature on Indian nationalism. Communists, materialists, Macaulayites, mercenaries, secularists, modernists, post-modernists and anti-Sanatanis of various ... Sri Aurobindo did not consider the West as a model for India.

Indian Political Thought: Themes and Thinkers - Page 116 Prof. Mahendra Prasad Singh - 2011 - Preview - More editions Nationalism thus does not discount inequality and variations but has the capacity to dissolves the differences arising out of them. Aurobindo thus gave an argument very different from some of the modernists like E. Hobsbawm who used the ...

Indian Philosophy in English:From Renaissance to Independence - Page 14 Nalini Bhushan, Jay L. Garfield - 2011 - Preview - More editions Aurobindo was largely responsible for popularizing the līlāvāda, as opposed to māyāvāda, most clearly in The Life Divine. ... which the interplay of classical reference and Modernism in the development of Indian cultural identity works itself out ...

Nationalism and Modernism: A Critical Survey of Recent Theories of ... - Page 90 - Anthony D. Smith - 1998 - Preview - More editions ... it makes it very difficult to do justice to the role of influential cultural nationalists like Yeats, Ahad Ha'am or Aurobindo, or of ... religious models and traditions, but given a new activist social and political form through 90 Varieties of modernism.

Reading Gandhi in the Twenty-First Century - Niranjan Ramakrishnan - 2013 - Preview - More editions This book explores how ideas Gandhi expressed over a century ago can be applied today to issues from terrorism to the environment, globalization to the 'Clash of Civilizations.

Religion and Ecology in India and Southeast Asia - Page 66 - David L Gosling - 2013 - Preview - More editions In other respects, however, Anna Hazare appears less Gandhian than, say, Sunderlal Bahuguna, who challenged the entire industrial-commercial onslaught against the forests. Hazare has more in common with Chandi Prasad Bhatt, who has ...

Routledge Handbook of Indian Politics - Page 183 Atul Kohli, Prerna Singh - 2013 - Preview - More editions Anti-corruption and Anna Hazare In response to these cases, a number of individuals, many of whom had been involved in anti-corruption activities in the past, began to coalesce into a new national movement. At the center of this movement...   

Applications of Dialogical Self Theory: New Directions for Child ... - Issue 137 - Hubert J. Hermans - 2012 - Preview - More editions See also Collective identity; Self India: Anna Hazare's anticorruption movement in; anticorruption movement using passion of nationalism in; DST for framing collective identity and sense of self in; Gandhi's ideals of satyagraha forming social ...

International Management: Explorations Across Cultures - Page 180 - Elizabeth M Christopher - 2012 - Preview - More editions In India in April 2011 Anna Hazare, aged 74, began a 'fast unto death' in protest against corruption within the United Progressive Alliance ... 180 exploring International operations and activities Beyond Maslow: the case of Anna Hazare in...

The God Market: How Globalization is Making India More Hindu - Page xxii - Meera Nanda - 2011 - Preview - More editions IAC turned to two men to rally support for their cause— Baba Ramdev, a prominent tele‐yogi and Ayurvedic healer with millions of admirers, especially among the lower-middle classes in small towns, and Anna Hazare, the Gandhian ...

India today international - Volume 23 - Page 176 1998 - They are not teaching Mahatma Gandhi and Aurobindo in West Bengal and Kerala. If somebody says teach something Indian, he is immediately called ... Look at Anna Hazare. All international organisations are inviting him. INDIA TOUAY ...

India International Centre quarterly - Volume 24 - Page 109 - India International Centre - 1997 - ... an at once liberating and transcendent worldview through Shantiniketan, Shri Aurobindo's leaving the political mainstream ... Bindeshwari Pathak who founded the Sulabh International, Anna Hazare of the Ralegan Siddhi fame and others.

Foundations of Indian Psychology Volume 1: Theories and Concepts - Page 74 - Cornelissen R. M. Matthijs - 2011 - Preview The Mental Mind is what Sri Aurobindo calls in Savitri the Self of Mind, the Cosmic or Universal Mind. The Vital Mind is the Universal Life's Mind and the Physical Mind is the one which manifests the physicality of the Universe. Human mind is ... 

Some thoughts on Darwin Day: Centre Right India by Aravindan Neelakandan - Later Jesuit and anthropologist Teilhard de Chardin speculatively and geologist Vernadsky more emphatically ponder over the subject of how human evolution is qualitatively different and give us the concept of ‘noosphere’. And in Sri Aurobindo’s ‘Savitri’, evolution becomes an epic song of spiritual odyssey. In the poetry of Tamil poet Bharathi are lines which are artistic premonition of Gaia. 

ABA Journal - Feb 1962 - Page 155 Vol. 48, No. 2 - Magazine - Full view In his stimulating book, The Uses of the Past, Herbert Muller emphasizes the importance of values in these words: Our business as rational beings is not to argue for what is going to be but to strive for what ought to be . . . It is this pursuit of truth ...

Patient's symptoms are answers in search of questions

The Hindu: NATIONAL TAMIL NADU: Coimbatore today December 30, 2012 RELIGION

Sri Aurobindo Devotees: Prayers, Sasibalika Vidya Mandir, R.S. Puram, 9.30 a.m.; Annai Meditation Centre, Kovaipudur, 4 p.m.

The Political Philosophy of Sri Aurobindo - Page 257 - V. P. Varma - 1990 - Preview - More editions Aurobindo is critical of a world state and favours a world union. There are three possible institutional means to effectuate the scheme of the unity of mankind. There can be a centralized unitarian world state but Aurobindo rejects this suggestion ...

Comment on Sravana Manana and Nidhidhyasana by Sandeep Dec 29, 2012

In the book “Consciousness, Indian Psychology and Yoga”, there is a chapter where Matthijs Cornelissen says the hard problem arises because Western psychology is inverted in its thinking. It sees this world as real and hence has to figure why the brain works; whereas Indian psychology which sees this world as a projection can explain better why the brain creates images. Comment on Sravana Manana and Nidhidhyasana Here is the excerpt from the article by Matthijs: 

(David) Chalmers' formulation of the hard problem-and of the correlation between the brain and consciousness are typical examples of our unwarranted, and often unconscious collective tendency to think that even if consciousness is irreducible, it is somehow still “less fundamental” than matter. The recent philosophical debate on the nature of consciousness is to a considerable degree dominated by such materialist presuppositions…. (Kireet Joshi, Matthijs Cornelissen (ed). Consciousness, Indian Psychology and Yoga , New Delhi, Motilal Banarsidas, 2004. pp 16-17)

Why Zizek doesn’t have a political program from An und für sich by Adam Kotsko

From Less Than Nothing, pp. 1007-1009 (yes, I’ve finished the thing):

“Claude Levi-Strauss wrote that the prohibition of incest is not a question, an enigma, but an answer to a question that we do not know. We should treat the demands of the Wall Street protests in a similar way: intellectuals should not primarily take them as demands, questions, for which they should produce clear answers, programs about what to do. They are answers, and intellectuals should propose the questions to which they are answers. The situation is like that in psychoanalysis, where the patient knows the answer (his symptoms are such answers) but does not know what they are the answers to, and the analyst has to formulate the questions. Only through such patient work will a program emerge.” 

Slavoj Zizek and the role of the philosopher Santiago Zabala Al Jazeera, 25 Dec 2012

In order to respond, as Edward Said once said, the intellectual has to be "an outsider, living in self-imposed exile, and on the margins of society", that is, free from academic, religious and political establishments; otherwise, he or she will simply submit to the inevitability of events.

If Slavoj Zizek perfectly fits Said's description, it is not because he is unemployed, in exile, and at the margins of society, but rather because he writes as if he were. His theoretical books, political positions and public appearances are a disruption not only of the common academic style, but also of the idea of the philosopher or intellectual as someone to be idealised and deferred to…

While many believe that globalisation made the Slovenian philosopher more popular than John Dewey, Herbert Marcuse, or Jurgen Habermas, it was actually his ability to disrupt our neoliberal democratic surety through the same events that characterise it…

Today, whether we like him or not, Zizek is, as the Observer points out, "what Jacques Derrida was to the 80s", that is, the thinker of our age. While Derrida's intellectual operation focused on "deconstructing" our linguistic frames of reference, Zizek instead "disrupts" our ideological structures, the underside of acceptable philosophical, religious and political discourses. 1:57 PM

Slavoj Zizek: I am not the world's hippest philosopher! Salon - SUNDAY, DEC 30, 2012 01:30 AM IST ‎The coolest and most influential leftist in Europe tells Salon he battles depression -- and those who worship him BY KATIE ENGELHART

Almost 25 years ago, philosopher Slavoj Žižek broke through the intellectual cul-de-sac of Slovenian academia — making his mark on the English-speaking world with “The Sublime Object of Ideology” (1989), a wily fusing of Lacanian psychoanalysis, Frankfurt School idealism, and reflections on the 1979 blockbuster horror flick “Alien.”

Today, he’s everywhere. The notoriously unkempt “radical leftist” philosophe has become the unlikeliest of celebrities: a cult icon and spiritual guide for Europe’s lethargic left…

Žižek: I really hate all of this politically correct, cultural studies bullshit. If you mention the phrase “postcolonialism,” I say, “Fuck it!” Postcolonialism is the invention of some rich guys from India who saw that they could make a good career in top Western universities by playing on the guilt of white liberals… I also have a bit of megalomania. I almost conceive of myself as a Christ figure.

Augment Whitehead with Sri Aurobindo

RESEARCH IN PHILOSOPHY OF EDUCATION-ABSTRACTS DEVI, S., A Critical Study of the Concept of Creativity in Philosophy with special reference to Bergson, Whitehead and Sri Aurobindo, Ph. D. Phil., Kur. U., 1976

The objectives of the study were (i) to find out if creativity was the general scheme of reality, (ii) to find out if creativity was linked with different concepts of this universe, that is, with becoming, cosmic evolution, consciousness, organic evolution and teleology, (iii) to trace the historical background of creativity both in Indian and in Western thought, with special reference to the Vedas, Upanishads, Plato and Plotinus, (iv) to locate the concept of creativity in Bergson's ideas, (v) to investigate how Whitehead contributed to the concept of creativity, (vi) to identify the concept of creativity in the ideas of Sri Aurobindo, and (vii) to analyse various theories of creative evolution developed by S. Alexander, L. Morgan and James Ward.

The methodology adopted was philosophical, historical and comparative. The study was philosophical in the sense that ideas of various personalities were organized, critically analysed and evaluated. It was historical because the development of the concept of creativity from various sources had been traced. Further, it was comparative as commonness between the ideas and theories of various persons on the concept of creativity had been identified and critically evaluated. Content analysis was used both as a tool and technique to analyse the educational ideas of Tagore and Whitehead. Content analysis consisted of documentary analysis and thematic analysis. For content analysis, primary as well as secondary sources were used. The material was also examined to find out its suitability for the proposed research by way of internal and external criticism.

Some of the findings of the study were:

1. Creativity constitutes the very basis of reality.

2. Creativity has been conceived by various thinkers as an exercise of nonfigurative powers of the whole psyche involving all its substance, the play of its entire energy. The creative action is more than cerebral, more than visceral, involving more than mind and heart, intellect and emotions. It augments the structure of human vision by introducing some new, vital configuration of ideas or from among those available to organize experience.

3. Creativity was the power to evolve a pattern that remained omnipotent insofar as it touched the details of actualization. Creativity was a widely recognized ideal for every human being.

4. Both east and west emphasized that what was creative about spiritual experience was not its psychological accompaniments but the inward change which manifested itself in the fruits of the spirit-peace, JOY and loving suffering. A new type of life emerged with a higher correspondence between one's self and the ultimate sources of reality. New qualities of mind and character were called forth out of ordinary men and women, qualities which manifested the Divine in them.

5. Bergson's concepts elan-vital had led to a revolutionary syndical that would restore a purified social life by insisting that social change in any class of people could be achieved only by the force of their own associations, through means that would evolve so as to suit their particular needs. In the theory of science, he had inspired a new `positivism' that criticized scientific data in a vigorous and original way and showed how much arbitrariness there was in our methods of measurement of magnitudes.
6. Whitehead introduced an omnibus principle called creativity, which was a sort of universal blanket to cover all logical branches that his philosophy had created. Whitehead's emphasis on the organic character of natural systems and his attempt to bring physics and biology closer together had a good deal in common with the Gestalt approach to mind and nature.

7. Some emergentists advocated the theory of levels according to which evolution proceeded by the method of creative synthesis and life and mind came of a certain kind of organization of non-living elements. These new qualities could not be inferred by merely adding together the qualities of elements taking part in the organization. At each new level of reality, new powers, new capacities and new qualities emerged. Life appeared at one of these levels. Along with it emerged a series of new qualities such as growth, assimilation, irritability, adaptability and reproduction. Mind was the result of still more highly complex organizations. This was called creative evolution or emergent evolution whose pioneers were Bergson, Alexander, Morgan and Ward.

8. Sri Aurobindo's evolution admitted both mechanism and emergence, determinism and freedom. The creator was the supermind and it was a power of Sachchidananda. Hence the process of evolution was free, self-imposed and self-determined by Sachchidananda. The world was not the result of blind chance but a self-manifestation of the ultimate. Nature's processes appeared to us to be mechanical merely because the purpose was under disguise. Nothing was created from outside.

9. Creativity constitutes the very basis or foundation of reality. It was the creative purpose which steered and guided cosmic evolution and natural evolution. Creativity in human civilization was the expression of creation, which was at the root of nature and reality.

10. Man's future is in the hands of two creative agencies, his biological evolution and his psychological evolution. Genetic and natural environmental forces continued to influence the development of man. Psychological control dominates the direction of human evolution. Man's personal potential is biological, but he is freely And creatively designed. His future depended upon his understanding and attitudes towards reality. Man would be creative and free in projecting his future only if he could at one and the same time realistically immerse himself in the history of his age and culture, discover trans-historical meaning and affirm divine communication. 

11. Bergson, Sri Aurobindo and Whitehead are quite close to each other as far as the process of creativity is concerned.

Science v. Religion (in the lead up to my dissertation) – Al Jazeera interviews Richard Dawkins, and Lawrence’s Krauss thinks he’s special from Footnotes to Plato by Matthew David Segall

Now that I've completed preparatory research essays on Schelling (The Re-Emergence of Schelling: Philosophy in a Time of Emergency) and Whitehead (Physics of the World-Soul: The Relevance of A.N. Whitehead’s Philosophy of Organism to Contemporary Scientific Cosmology), it’s finally time to start zeroing in on my dissertation thesis. The title I’m proposing for now is Imagination Between...

Sri Aurobindo, the hope of man - Page 309 - Keshavmurti - 1969 - In the beginning Sri Aurobindo did not concern himself much with the war though he knew that poor leadership in England and France was at least partly responsible for Hitler's truculent and bellicose ...

Collected Works: Words of the mother - Page 127 - Mother - 1980 - 1 April 1946 A Declaration Sri Aurobindo withdrew from politics; and, in his Ashram, a most important rule is that one must abstain from all politics — not because Sri Aurobindo did not concern himself with the happenings of the world, but because politics, as it is practised, is a low and ugly thing, wholly dominated by falsehood, deceit, injustice, misuse of power and violence; ...

The Political Philosophy of Sri Aurobindo - Page xv - V. P. Varma - 1990 - Preview - More editions Possibly such reconstruction of the political philosophy of Aurobindo might not appeal to some sections in our country who would regard it as an enterprise in the profanization of a sacred personality. But we must not forget that Aurobindo was ...

Quest - Volumes 93-98 - Page 16 - Indian Committee for Cultural Freedom - 1975 - Aurobindo might not have had the time or the inclination to enter into a proper study of the scientific picture of the world. Also, some of the great discoveries took place after his self-imposed seclusion. However, the theories of relativity and ... Sri Aurobindo Ghose - Page 581 - Verinder Grover - 1993

Sri Aurobindo's treatment of Hindu myth - Page 32 - Jan Feys - 1983 - But for these queries Aurobindo might not have spoken of it at all. His general approach to myth also holds good here. Thus, e.g., Radha under the spell of Krishna symbolises "the soul, the psychic, hearing the call of the Divine". Aurobindo's ...

Sri Aurobindo--the poet - Volume 2, Part 4 - Page 162 - Kaikhushru Dhunjibhoy Sethna - 1999 - Just as the merits of Savitri were appreciated to the utmost, whatever seemed a shortcoming no matter how slight and negligible in the midst of the abundant excellence was pointedly remarked upon so that Sri Aurobindo might not overlook... Sri Aurobindo: Savitri; a legend and a symbol - Page 733 - Aurobindo Ghose - 1970

The philosophy of Sri Aurobindo: his idea of evolution - Page 58 - Joseph Veliyathil - 1972 - So Aurobindo might not have felt the necessity of attributing immediacy to the acquisition of knowledge by the intellectual faculty. This made him limit the intellectual operation to discursive level only. Now if a comparison may be made ...

Sri Aurobindo--secularist? or nationalist? - Page 37 - Ke. Es Nārāyaṇācārya - 2006 - ... a detail Sri Aurobindo might not have known, as most savants of 'unity' took it for granted that Islam too was a 'religion' like any other, without realising its diabolic, predatory nature. Only recent researches are waking us up all over the world.

Letters on Savitri - Page 10 - Aurobindo Ghose, Sri Aurobindo, Kaikhushru Dhunjibhoy Sethna - 2000 - Just as the merits of Savitri were appreciated to the utmost, whatever seemed a shortcoming no matter how slight and negligible in the midst of the abundant excellence was pointedly remarked upon so that Sri Aurobindo might not overlook...

Swami Vivekananda and Indian Nationalism - Page 91 - Subodh Chandra Sen Gupta - 1984 - Although Aurobindo might not have known the 'tens of thousands of young men' beaming with patriotic fervour, he should not have failed to see that most of them could not have much to do with P. Mitra's Samiti, some associates and members ...

The Light at the Center: Context and Pretext of Modern Mysticism - Page 104 - Agehananda Bharati - 1976 - His writings are different indeed from those of the older Vivekananda and the younger Sivananda. Aurobindo might not have been a good poet, but he was a poet; he might not have been a thinker in any professional sense, but he expressed ...

The oneness/otherness mystery: the synthesis of science and mysticism - Page 508 - Sutapas Bhattacharya - 1999 - Preview ... of the material order is held by Aurobindo, Whitehead and others to be Nature's development of habits (stable patterns of behaviour emerging from repetition) rather than laws obeyed by Nature. Reality is fundamentally creative but patterns ...

Sri Aurobindo and Vedānta Philosophy - Page 71 - Sheojee Pandey - 1987 - Preview - More editions Here we have to say that Whitehead's Philosophy of evolution is more close and more similar to that of Sri Aurobindo's Philosophy of evolution. Like Whitehead Sri Aurobindo also believes that God is the ultimate principle and the evolution ...

Evolutionary, Spiritual Conceptions of Life - Sri Aurobindo, ... - Page 35 - Michael Leicht - 2008 - Preview Here Aurobindo gets quiet sociological. In the following I want to correct one misunderstanding of Madhusudan Reddy of Whitehead's theory: He assumes that Whitehead's philosophy has no final goal of evolution (Reddy, 2004: 156).

Aurobindo's Philosophy of Brahman - Page 3 - Stephen H. Phillips - 1986 - Preview - More editions I doubt that one could overstate the importance of Aurobindo's mysticism for his philosophy. How then is he a metaphysician? A.N. Whitehead gives a just characterization of the trade: "Speculative Philosophy," he says, "is the endeavor to...

The Eye of Spirit: An Integral Vision for a World Gone Slightly Mad - Page 356 - Ken Wilber - 2001 - Preview - More editions Notice that Shankara, Nagarjuna, Aurobindo, Plotinus (and Alexander and Wilber) can pass this test; Whitehead does not. This is not a secondary issue; it is at the precise heart of the matter, a heart that Whitehead lacks. Thus, the notion of ...

Cognitive models and spiritual maps: interdisciplinary ... - Volume 7, Issues 11-12 - Page 202 - Jensine Andresen, Robert K. C. Forman - 2001 - Preview What Whitehead doesn't have, something essential to Wilber, is the Great Nest or Chain of Being in addition to the Great Network of Being. For that, we would need to augment Whitehead with Aurobindo. I agree with Wilber that Whitehead's ...

The Essential Aurobindo: Writings of Sri Aurobindo - Page 23 - Aurobindo Ghose, Robert A. McDermott - 2001 - Preview - More editions In its philosophic comprehensiveness, Sri Aurobindo's philosophy finds its contemporary Western analogue among the systematic thinkers — Royce, Bergson, Whitehead, and Heidegger; in its spiritual and autobiographic quality, it more closely resembles Kierkegaard and Buber, and perhaps Heidegger and Wittgenstein.

Sri Aurobindo's Philosophy of Social Development - Page 40 - Preview This is what Sri Aurobindo has attempted in his metaphysics of evolution. And it is here that the theories of Darwin, Lamarck, Herbert Spencer, S. Alexander, Whitehead, Lloyd Morgan, Bergson, Hegel and Croce have stopped short of the ...

Integral Psychology - Page 84 - Ken Wilber - 2000 - Preview Maslow. Abraham Maslow (1908–1970) is well known enough that I will only make a few passing comments. Like all truly great integral thinkers— from Aurobindo to Gebser to Whitehead to Baldwin to Habermas—he was a developmentalist.

Faith possesses understanding: a suggestion for a new direction in ... - Page 220 - Jehangir Nasserwanji Chubb - 1983 - Preview - More editions It can be said of Sri Aurobindo what Eckhart said of God : 'In him there is no denial except the denial of all denials.' Upanishadic paradox, 216 Whitehead, A.N., 182 Upanishads, 16, 60, 210. See my article The Logic of the Infinite in the ...