Showing posts with label Levinas. Show all posts
Showing posts with label Levinas. Show all posts

January 15, 2013

Darwin, Alfred Wallace, Gabriel Tarde, and Sri Aurobindo

Women On the path - bookmyevent.com - a series of talk in collaboration with the India Habitat Centre - Insights into Contemporary Feminine Spirituality with Ameeta Mehra 16th January, 2013 7:00 pm Casuarina Hall, India Habitat Centre, Lodhi Road, New Delhi - 110003
A researcher and practitioner of the Integral Yoga of Sri Aurobindo and The Mother, Ameeta Mehra will speak about her spiritual practice and work that are based on the dictum, ‘All Life is Yoga’.  She is chairperson of the Gnostic Centre, Delhi, and is on the governing board of Auroville, an international township for human unity. She has written about and facilitated courses on integral yoga philosophy, integral education, and management.

Posted by RY Deshpande on Fri 20 Feb 2009 04:12 AM Permanent Link But the focus on facts could have its own relevance and value, I suppose. ~ RYD
Posted by RY Deshpande on Tue 17 Feb 2009 07:52 PM Permanent Link But there are moments when one has to be, out of good necessity, verbose also. Perhaps I fall too often into that kind of trap. But finally one cannot make a fetish of either. They each have functional roles and if they serve the respective purpose well, they must be acceptable in their own right. In any case, follow your inclination and please get going; your contribution to this important topic will be valuable—and there’s no doubt about it. ~RYD 
Posted by Kepler on Tue 17 Feb 2009 02:58 AM IST |  Profile |  Permanent Link
Here’s a question: what if one did want to know, as objectively as possible, all that could be documented about Sri Aurobindo’s external life, not in order to critique, reduce, or explain his spiritual greatness by mundane details, but rather because one has a deep love for Sri Aurobindo, and finds everything one learns about the actual external life he led is filled with sweetness and brings an increasing sense of closeness.
Posted by Kepler on Thu 19 Feb 2009 09:51 PM IST |  Profile |  Permanent Link
But consider the much less important, but still interesting (to some of us), attempt to get at all the available external documentation of, for example, Sri Aurobindo’s outer life in Baroda, i.e. what he did, where he went and when, whom he associated with, what they recorded as their impressions of him, etc. Would the empirical, critical, “scientific” historian’s approach to this specific task produce more reliable results than a hagiographic one? I personally do appreciate the results of the rationalistic approach to this “documentation of external facts” about the saint’s life, meaning just those facts that actually were “on the surface for others to see”. I think the raw tasks of collecting, evaluating and presenting the available physical data, do lend themselves to the empirical, rationalistic approach.

The way Peter Heehs wove falsehood so magisterially while latching on to the objective label must make us realize how sacrosanct the bare facts are at this juncture. Even Vivekananda presented a doctored picture of Ramakrishna, says a fresh book by Jyotirmaya Sharma. [TNM55]

Perhaps the most intriguing questions for most of us are those that relate to the operation of the law of Karma. We want Karma to conform to our mental notions of right and wrong, or to fit within a pattern that satisfies our desires. We expect to find some kind of “legal system” that operates the law of Karma and to find thereby that our moral, ethical, religious or mental notions are supported and justified by the action of Karma. The law of Karma however is not a law framed by the mind of man, but a law of the Spirit that has manifested the complexity and subtlety of the entire creation. 

Unknown God - The Times of India 20 Jan 2012 – Book Review: Title: Evolution, Religion and the Unknown God Author: Georges Van Vrekhem Publisher: Amaryllis Pages: 292. Price: Rs 595
For those keen on Darwin, the book is a treat. In the latter half of the book, Von Vrekhem brings in various other arguments and strands: the human genome project, attacks on the ignorance of scientists in religious matters, the anthropic principle, the debate of science and religion, the intelligent design theory, and huge dollops of Sri Aurobindo -- whom alone he seems to unquestioningly accept. Although it shifts the focus away from Darwin and the evolution debate, it is just as penetrating and as interesting as the scientific theories and arguments — and indeed, as the rest of this book.
This book is in fact a spell-binding history of the search for the ways evolution, even before or at the time Darwin. The chapter on Alfred Wallace is outstanding…  - Jyotsna Mohanty, in The Advent 
The book narrates the relevant events in the history of 'Darwinism', the most popular of the several theories of evolution. What is nowadays generally labelled as Darwinism hardly resembles what Darwin wrote in The Origin of Species, but is the result of scientific developments that are at times considered anti-Darwinian. The book analyses and clearly discerns between the theories of creationism and intelligent design. The author highlights how much of the Darwinist view and the present controversies over evolution results from the exclusively Judeo-Christian background of Western thought. He makes the necessary difference between religion and spirituality. Finally, he expounds the still little known evolutionary vision of Sri Aurobindo, Eastern in origin, but synthetic in its application.

It is commonly believed that the French sociologist Gabriel Tarde allows even for inanimate objects such as chemicals, atoms, and stars to be topics of sociology. This article claims otherwise. Tarde is an arch-reductionist for whom nothing exists below the tiniest micro-level of the cosmos. His theory of monads is by no means an adequate sociology of medium- or large-sized things. Show full item record Related Items By Author:

November 23, 2012

Arvind Kejriwal's New Party on Sri Aurobindo’s Siddhi Day

Best Wishes to Kejriwal by Tusar N. Mohapatra
Tweets 16m Savitri Era Party @SavitriEraParty Our last hope & prayer 12 hours before founding of @ArvindKejriwal7's New Party & First NC meeting: Sri Aurobindo's Five Dreams #SiddhiDay 40m - @ArvindKejriwal7 It's hoped that Sri Aurobindo's ideals finds a mention in New Party's guiding principles tomorrow. Best Wishes. #SiddhiDay  View conversation 1h - @kirankhurana Good sign as 24 November is celebrated as Sri Aurobindo’s #SiddhiDay all over the world.  View conversation
5h Yoga is quest for Truth, Good, and Beauty and conquest over Death. Sri Aurobindo synthesizes the sacred and the secular http://savitriera.blogspot.in/2012/09/sri-aurobindo-synthesises-sacred-and.html …
5h Sri Aurobindo gives a collective element to spiritual quest. (24 November is celebrated as Sri Aurobindo’s Siddhi Day) http://selforum.blogspot.com/2012/11/sri-aurobindo-gives-collective-element.html …
16h The Mother & Sri Aurobindo have enjoined upon the people of India & persons of Indian origin to carry their message to all corners of world.
17h The Mother & Sri Aurobindo secured a synthesis of two world cultures aimed towards a mankind of light and might, of concord and sublimity.

Sri Aurobindo, Bergson, Levinas, Ricoeur - Taking Spirituality Seriously Laszlo Zsolnai Business Ethics Center Budapest University of Economic Sciences
S.K. Chakraborty adds that spirit and spirituality mean acceptance of the principle that all beings, especially human beings, are, in essence, something superior to, more unconditioned and permanent than the “body-life-mind” combination. The faltering, clumsy, purblind, unstable body-life-mind triad is an unjust and erroneous framework from the ontological viewpoint…
Chakraborty further argues that spirituality cannot be asked to prove its credentials before the tribunal of economic growth, enterprise bottom line, shareholder value and the like. Rather, it is technology, economics, business and their cohorts that must pass the test of Spirituality. Spirituality has to be the remedy for the growing malignancy in our material affairs. 6:25 PM Tuesday, January 24, 2006

18 Nov Steven Shaviro @shaviro I accept the parts of Deleuze that stem from Bergson, Spinoza, Leibniz, & Kant, but reject the parts that stem from Nietzsche & Hume.

Anonymous 7:21 AM, October 29, 2012 This essay isn't literal. Britt is using sarcastic humor and hyperboles to get a point across. The people who get mad at this essay aren't neat people. They are people who don't get sarcasm. Educate yourself with sarcasm, people. It's hilarious humor if you get it.

Sri Aurobindo gives a collective element to spiritual quest

Dr. Lingis was interviewed by Edyta Niemyjska on November 23rd, 2012 © Alphonso Lingis and Figure Ground Communication. 
Alphonso Lingis is an American philosopher, writer and translator, currently Professor Emeritus of Philosophy at Pennsylvania State University. He specializes in phenomenology, existentialism, and ethics… His latest books are The First Person Singular (2007), Violence and Splendor (2010) and Contact (2011).
I wrote something about the temples of Khajuraho in India that I had visited. After that, I decided I needed to write about the things that moved me most deeply… The concept of imperative in that book came from Merleau-Ponty and from Levinas.

Sometimes, people who are raised in an atheistic environment in the West mistakenly declaim obeisances before the Samadhi and relics as signs of a recessive “religion” rather than progressive “spirituality”.  Obviously, the word “religion” connotes different things to different people.  In the West, “religion” implies obesiance to an ethical, anthropomorphic, extra-cosmic God while “spirituality” implies finding the spiritual light within.  As a result, bowing to any external entity automatically summons subconscious anxieties of “Yoga turning into a religion”. In India, where the sharp cleavage between “religion” and “spirituality” never existed, spiritual seekers have long recognized the potency of vibrations emitted by the Samadhi and the relics of a departed sage… It is crucial to develop some contact with Sri Aurobindo and the Mother, who continue to exist behind the veil, because it can provide you with a measure of protection from the kinds of yogic illness seen earlier.

Tweets 1h Sangeeta Goswami @SangeetaRG In #SriAurobindosYoga, fulfillment of d consciousness, the urge for perfection is not confined to few individuals but extend to the masses.

What were the major strands in his writing? Just to enumerate a few, he corrected the widespread but erroneous idea that there is a dichotomy between worldly life and spiritual life. Worldly life can, and should, be lived with a spiritual attitude. Hence, Sri Aurobindo’s spiritual philosophy, which rejects no part of the being, finds application in education, healthcare, management, and just about any worthwhile human activity. Secondly, man is a transitional being. If the evolution so far is any indication, future evolution will take consciousness to a level beyond that of mental consciousness, which has reached its peak in human beings.
Evolution beyond the mental level can be accelerated by more and more of us engaging consciously in raising our consciousness. This gives a collective element to spiritual quest. Sri Aurobindo’s spiritual philosophy was given a practical shape in his Ashram by the Mother, who was born in France but after coming here in 1920 did not leave Pondicherry for even a single day till she left her body in 1973. Although Sri Aurobindo and the Mother did not leave Pondicherry physically once they were there, their influence has spread throughout the world, and is growing with time. (24 November is celebrated as Sri Aurobindo’s Siddhi Day)

I must say that I was disappointed with the scholarship in this part-serious, part-frivolous effort by Heehs… In his book, Peter Heehs made ample efforts to focus on the trivial: in four places, he refers to supposed pockmarks on Sri Aurobindo’s face. In five places, he describes Aurobindo as short – around five feet, four inches – and in a way that is disparaging… Heehs descends to mischievousness when he tries to portray a romantic relationship between Sri Aurobindo and his spiritual collaborator, the Mother. 

Rhetorical Swiss-Knives : Part 2 from Centre Right India by Siddhartha Chatterjee - Conspiracy Theory
When Web 2.0 took off, internet was suddenly filled with numerous blogs, forums etc. Gone were the days of BBS, yahoo groups or google groups. For a brief period, some of us hoped that internet will make information sharing easy and it will open newer frontier in terms of discussion and engagement. We forgot that internet users are parts of the society, when they come to the keyboard they come with all the baggage society managed to fill them with already. Therefore, you can have m number of sites explaining the scientific cause of eclipse, but then you will have n number of sites explaining how it is all a conspiracy to keep public from knowing “real truth” whatever that may be…
In our childhood, grandmotherly figures used to tell us about the fantasy stories where charming handsome princes used to kill demons to rescue princesses or their own parents. That tradition may have been lost in the age of small families, video games and cable tv. That is not the point however. As we grew up, we tried to match those simple stories against the real world. Part of the reasons growing up is a painful process because those simple narratives do not live up to the complexities of the world. Figuratively speaking, those charming prince look-alike seem to have a deal with the devil, beautiful princess look-alike appear to be more interested to hook up with dangerous bad boys than being rescued from them and those who look like heroes from one angle looks like villains from another.
This is the twilight zone modern civilization often lands us into. In left’s world-view that so strongly relies on black-or-white mode of thinking, there is no answer for this twilight zone. The simpler narrative that relies on stereotype straw-figures like CIA/corporate/fascist etc is alluring to the teenagers and students because they just began to deal with the real world. Eventually, most of them grow out of it. That is why the famous saying about being a communist at 20 and leaving communism at 40 is so popular… Left’s toxic conspiracy theories take shape and mutate in this fertile ground of imagination and shape a very twisted and distorted world view that many of my co-citizens share. 

The Chaitanyamayi Trust and the Sri Aurobindo Society are organising an exhibition of rare photographs of Sri Aurobindo and the Mother from November 25 to...

We are happy to release the book Talks by Nirodbaran at the Sri Aurobindo International Centre of Education on 23 November 2012 in the Hall of Harmony, Sri ... 







November 12, 2012

Sri Aurobindo, Adorno, Levinas, and Laruelle

The Indian Condition from Centre Right India by Jaideep Prabhu: A version of this post was published on Niti Central on November 05, 2012.
It is remarkable how entrenched statism – and to a slightly lesser extent, socialism – are in the Indian psyche… Call it fate, or blame the vagaries of history, but around the time of the Enlightenment and the subsequent Industrious and Industrial revolutions, India underwent significant de-industrialisation and was ultimately colonised… The cost of missing an intellectual upheaval has been incalculable… There is no liberal tradition, based on individualism and liberty, in India… The institutional breakdown initiated by Indira Gandhi has taken a severe toll on the Indian political landscape. So what is the solution? I do not have one. 
Personally, I am deeply suspicious of anonymity, but personal dislike is not strong enough a reason to mandate disclosure. If dislikes were the yardstick, I’d also do away with poverty, socialism, war, and bigots. Sadly, it is not so. For all the “principled” opposition to anonymity, let it be noted – there is no such principle.

If the preference for an idea, the liking or disliking, strikes first, and the reasoning that justifies it follows, then learning more about the ingredients and mechanics of preference tells us about belief… This focus on the preferential moment, our liking or disliking, our desires, is unusual. It runs contrary to the main thrust of post-Enlightenment reason and science. But its role in believing the ideas we adopt as our own is, I’m arguing, necessary. If necessary we should know more about it. 

I’m working on a brief book on Levinas’s aesthetics that will also include some examination of his contributions to speculative metaphysics, philosophical ecology, race theory, and philosophy of art. The book will present what I’m calling the “darker side” of Levinas and is aimed at readers who would like an approach to Levinas that largely avoids redundant discussion of the face, the Other, and all the usual catchphrases… He’s a rich and, I think, dark thinker who deserves a more complex and diverse body of scholarship. At the end of the day I just think that there’s a lot more that can be done with him.

How exactly is Adorno to produce an effect in the world if only PhD’s in the humanities can understand him?  Who are these things for?  We seem to always ignore these things and then look down our noses with disdain at the Naomi Kleins and David Graebers of the world.  To make matters worse, we publish our work in expensive academic journals that only universities can afford, with presses that don’t have a wide distribution, and give our talks at expensive hotels at academic conferences attended only by other academics.  Again, who are these things for?  Is it an accident that so many activists look away from these things with contempt, thinking their more about an academic industry and tenure, than producing change in the world? …
Our most serious shortcomings are to be found at phase 2.  We almost never make concrete proposals for how things ought to be restructured, for what new material infrastructures and semiotic fields need to be produced, and when we do, our critique-intoxicated cynics and skeptics immediately jump in with an analysis of all the ways in which these things contain dirty secrets, ugly motives, and are doomed to fail.  How, I wonder, are we to do anything at all when we have no concrete proposals?  We live on a planet of 6 billion people.  These 6 billion people are dependent on a certain network of production and distribution to meet the needs of their consumption.  That network of production and distribution does involve the extraction of resources, the production of food, the maintenance of paths of transit and communication, the disposal of waste, the building of shelters, the distribution of medicines, etc., etc., etc.
What are your proposals?  How will you meet these problems?  How will you navigate the existing mediations or semiotic and material features of infrastructure?  Marx and Lenin had proposals.  Do you?  Have you even explored the cartography of the problem?  Today we are so intellectually bankrupt on these points that we even have theorists speaking of events and acts and talking about a return to the old socialist party systems, ignoring the horror they generated, their failures, and not even proposing ways of avoiding the repetition of these horrors in a new system of organization.  Who among our critical theorists is thinking seriously about how to build a distribution and production system that is responsive to the needs of global consumption, avoiding the problems of planned economy, ie., who is doing this in a way that gets notice in our circles?  Who is addressing the problems of micro-fascism that arise with party systems (there’s a reason that it was the Negri & Hardt contingent, not the Badiou contingent that has been the heart of the occupy movement).   At least the ecologists are thinking about these things in these terms because, well, they think ecologically.  Sadly we need something more, a melding of the ecologists, the Marxists, and the anarchists.  We’re not getting it yet though, as far as I can tell.  Indeed, folks seem attracted to yet another critical paradigm, Laruelle.
A centralized network is what we now critique as “transcendent”.  It was always a network, never a genuine transcendence (as in the case of Plato or theism), and never fully successful.  These networks were the medieval “great chains of being”, the Oedipus, patriarchy, and more recently systems of party politics or the Stalinist state-form.  They were machines that required all other nodes in an assemble to pass through one point:  God, the king, the father, the dictator, the president, or the party.  They were always a network.  At the other end of the spectrum we see anarchy or what communism should be.  Communism and anarchy are synonyms.  Sadly neither has ever been realized except at small scales.  This is the dream of all genuine politics:  a network without hubs…
A politics either aims to reinforce the power of a hub (reaction, authoritarianism, traditionalism), to demolish or produce new hubs (revolution), or to abolish hubs altogether in the name of forming a distributed network (anarcho-communism).  There’s really not much more to be said.  

A Tale of Two Scholarly Debates on Adam Smith from Adam Smith's Lost Legacy by Gavin Kennedy - A Response to Claude Hillinger’s “Adam Smith’s Argument For the Existence of An ‘Invisible hand’” Gavin Kennedy (Emeritus Professor, Edinburgh Business School, Edinburgh)
Smith’s assertion was confined to a modest quantitative arithmetical change in “annual revenue and employment”.  It concludes with comments on Claude Hillinger’s interesting, though ultimately flawed, version of Adam Smith’s supposed argument for the existence of an “invisible hand”.

Of transcendence from Love of All Wisdom by Amod Lele
Last time I discussed the relationship between the concepts of Ascent and of transcendence… A key feature of any kind of transcendence, it seems to me, is dissatisfaction: something appears wrong with that which one is trying to transcend. In Nussbaum’s transcendence-by-descent, one is dissatisfied with one’s own weaknesses and flaws. In an Ascent, one is in some sense dissatisfied with the whole world. But what if one is dissatisfied with the whole world in a way that motivates one not to step outside the world, but to changeit?
Such a formulation immediately calls to mind Karl Marx, whose gravestone reads “The philosophers have only interpreted the world, in various ways; the point, however, is to change it.” Such a view is at the heart of radicalism; it is directly opposed to any form of literal conservatism, where the point is to keep the world more or less as it is. But Marx is hardly alone in holding such radicalism. Modernism itself is radical: the celebration of the modern is a celebration of change, a break with the past.
But what I’ve repeatedly been noticing lately is the similarity between a Marxian radicalism or modernism, on one hand, and Ascent traditions on the other. Both aim for a transcendence of the world – because both hate the real world as it happens to be.

To the mind limited by the scope of our daily existence and understanding, rebirth is one among any number of theories, but not something settled. Sri Aurobindo points out that even from the viewpoint of the mental perspective, which weighs possibilities and probabilities, but cannot come to any certain conclusions, the theory of rebirth explains the facts of our existence at least as well as the other theories being entertained… The crux of the issue is whether the human being is a static creation fixed forever in its place, or an evolutionary being with dynamic potential to develop beyond the level of consciousness we currently are able to manifest. Rebirth provides a mechanism for dynamic development, which is not required in a static universe.