Western learning ignited the pioneers of Indian nationalism

Raja Ram Mohun Roy - Page 150 Nalin C. Ganguly - 1934 - In rational thought the reformer was much influenced by the Muta'zalas (Moslem Rationalists) and the Absolute Vedanta, as well as by Locke, Rousseau, Hume, and the Encyclopaedists; yet he 'was above all and beneath all a religious ...

Studies on Sri Ramakrishna - Page 119 - Ramakrishna Mission. Institute of Culture - 1988 - In his 'pure and rational theism', he was widely influenced by the Mutazales and monistic Vedanta, as well as by Locke, Rousseau, Hume, and the Encyclopaedists. At all events, he studied the major religions and searched out the element common to them all, viz. the unity of God.

Encyclopaedia Indica: India, Pakistan, Bangladesh - Volume 100 - Page 223 - S. S. Shashi - 1996 - In his inaugural address read at the Sri Ramkrishna Centenary Parliament of Religion and published in the Modern Review in April 1937, Dr Brajendranath Seal said: The Religions of the world - Volume 1 - Page 110 - Ramakrishna Mission. Institute of Culture, Sri Ramakrishna Centenary Committee - 1938 -  Dr. Brajendra Nath Seal RAMMOHUN, KESHABCHANDRA AND RAMAKRISHNA Rammohun Roy, the precursor and in a very real sense the father of modern India, sought the Universal Religion, the common basis of the Hindu, Moslem, Christian and other faiths.

Glory Of Indian Culture - Page 84 Giriraj Shah Satya Pal Ruhela - 2003 - Preview The writings of Voltaire, Rousseau, Kant, Shakespeare, Locke, Hobbes, Schopenhauer, Mill, Dante, Nietzche and Karl Marx opened ... In this direction, pioneering work was done by Raja Ram Mohan Roy and Maharishi Debendranath Tagore.

Rammohun: a study - Page 32 - Nirmālya Bāgacī - 2005 - Brojendra Nath Seal has pointed out that Rammohun followed Voltaire and Volni when he classified mankind into four categories; and he had been influenced by Locke and Hume when he discussed the causes of superstitious beliefs.

Indian Political Thinkers: Modern Indian Political Thought - Page 18 - N. Jayapalan - 2000 - Preview Dr. Brajendra Nath Seal sums up his assessment of Roy as under : "He (Raja Ram Mohan Roy) gave a modern meaning and purpose to these ancient and medieval elements of Indian polity. He went on to link them up with representative ...

Hinterlands and Horizons: Excursions in Search of Amity - Page 34 - Margaret Chatterjee - 2002 - Preview - More editions

Taking factors such as these into account, Raja Rammohun Roy's patient debate with Marshman, and his support ... In both Shiv Nath Shastri's and Brajendrath Seal's assessment, the Raja's universalism points to a future in which religion ...

Swami Vivekananda: A Reassessment - Page 51 - Narasingha Prosad Sil - 1997 - Preview That he was deeply influenced by the Vedanta is attested to by his senior college mate Seal.52 Even Nivedita has reported Swamiji's acknowledgment of Rammohan's acceptance of the Vedanta, propagation of patriotism, and acceptance 3: ...

Ram Mohan Roy: social, political, and religious reform in 19th ... - Page xi - S. Cromwell Crawford - 1987 - For Sophia Dobson Collet, Ram Mohan presents "a most inspiring study for the New India of which he is the type and ... Brajendranath Seal credits him with having laid "the foundations of the true League of Nations in a league of National ...

Gandhi and the Challenge of Religious Diversity: Religious ... - Page 47 - Margaret Chatterjee - 2005 - Preview Raja Rammohun Roy (1772-1833), amidst his polemical encounters with Baptist missionaries, was anxious to maintain in ... but at the same time he did not accept any book or teacher as infallible'. Brajendranath Seal saw in him a man who ...

Modern Indian Political System: Problems and Prospects - Page 8 - B. K. Verma - 2006 - Preview - More editions Ram Mohan Roy was inspired by the teachings of Christian unitarianism and French enlightenment. Keshav Chandra ... Hegel's influence can be traced upon Brajendranath Seal, Aurobindo and Subhas Chandra Bose. Nietzsche's concept of...

Indian Political Thinkers: Modern Indian Political Thought - Page 14 -N. Jayapalan - 2000 - Preview Raja Ram Mohan Roy was a great champion of rights, Like Locke, Grotius and Paine, he accepted the theory of natural rights. Roy not only advocated the natural rights of life, property and liberty but also believed in the moral rights of the ...

Explorations in Modern Bengal, C. 1800-1900: Essays on Religion, ... - Page 31 - Amiya P. Sen - 2010 - Preview Rather than interpret or reinterpret dogma for the sake of defining belief, the greater intellectual challenge was to investigate the nature, tendency and function of belief itself. Like Locke and Newton whom he greatly admired, Rammohun ...

Social, Political, Economic, and Educational Ideas of Raja ... - Page 9 - Poonam Upadhyaya - 1990 - Preview - More editions But unlike some of the encyclopaedists, Rammohun was not a materialist. He also repudiated the ... As regards the political ideas of Rammohun Roy, he accepted like Locke, Grotius and Thomas Paine, the immutable sanctity of natural rights.

Calcutta: Society And Change 1690-1990 - Page 62 - Samaren Roy - 2005 - Preview - More editions Later Rammohun acquainted himself with the writings of empiricists from Bacon to Locke and Newton as well as the works of Hume, Voltaire and Tom Paine, and still later the Utilitarians. Never did Rammohun quote the Empiricists or Deists ...

Connected Worlds: History in Transnational Perspective - Page 260 - ANU E Press - 2005 - Preview - More editions In a careful analysis of the material conditions of Rammohun's thought, S. N. Mukherjee did not erect the usual barrier ... Rammohun's faith in individualism was inspired by Western political philosophy, more particularly by the works of Locke and Bentham, ...

Guru English: South Asian Religion in a Cosmopolitan Language - Page 41 - Srinivas Aravamudan - 2005 - Preview - More editions Rammohun was ultimately an anglicist, or an orientalist modernizer, depending upon one's interpretation. ... One of the earliest published accounts of an encounter with him by an English traveler records that he “quotes Locke and Bacon on ...

Vidyasagar: The Traditional Moderniser - Page 111 - Amales Tripathi - 1974 - Preview - More editions While Rammohun accepted British rule as affording pretection to natural rights, they might demand a government freely created by the consent of the Indians themselves, and even for an egalitarian right to property. Locke's utilitarian ethics ...

Gandhi And Indian Freedom Struggle - Page 144 - Mazhar Kibriya - 1999 - Preview Many of them studied the political ideas of Burke, Herbert Spencer, Macaulay, John Stuart Mill, Locke, Rousseau, Mazzini, Cavour, Voltaire, and Thomas Paine, and were imbued... Raja Ram Mohan Roy, Dadabhai Naoroji, W.C. Banerjea, Surendranath Banerjce, Pherozeshah Mehta, Gopal Krishna Gokhale, and D.E. Watcha were all educated in Western learning, and they became the first pioneers of Indian nationalism.

Ram Mohan Roy, his era and ethics - Page 32 -S. Cromwell Crawford - 1984 - The best-known guardian of the old ways was Radha Kanta Deb who crossed swords with Ram Mohan on more than one ... They sat at the feet of philosophers such as Locke, Hume, Reid, Stewart, Brown, Bentham; scientists, such as Dewey and Newton, social thinkers such as Tom Paine, Voltaire, and Adam Smith; and were...

History of political thought from Rammohun to Dayananda (1821-84) - Page 126 - Bimanbehari Majumdar - 1934 - Aristotle, Bacon, Locke, Comte, Laplace and Malthus. Not only does he mention their names ... The method of investigation followed by Akshoykumar differs fundamentally from that of Raja Rammohun Roy. The Raja drew his conclusions ...

Rammohun Roy: prophet of modern India - Page 76 - Sajal Basu - 2003 - Rammohun, the Father of Modern Political Movements in India. As the history of Western political thought ... like Plato and Aristotle in the ancient world, from Aquinas and Marsigli in the middle ages, and from Hobbes, Locke, Kant, Hegel, ...

Islam and the modern age - Volume 4 - Page 80 - Islam and the Modern Age Society - 1973 - Ram Mohan was thoroughly familiar with the writings of Voltaire, Rousseau, Locke, Jefferson and Thomas Paine. He drew inspiration from the spirit of the French and American Revolutions. He was so much stirred by the French Revolution ...

Hindu revivalism in Bengal: Rammohan to Ramakrishna - Page 19 - Kamal Kumar Ghatak - 1991 - Bacon to Locke and Newton as well as the propaganda of free thinkers like Hume, Gibbon, Voltaire, Tom Paine and others gradually confirmed Rammohun in his rejection of miracle, dogma and ritual. In his first philosphical work, the ...

Politics & society: Ram Mohan Roy to Nehru - Page 26 - Gollapalli Nagabhushana Sarma, Moin Shakir - 1983 - Ram Mohan Roy was also acquainted with the writings of Bacon, Locke, Blackstone, Bentham, Montesquieu and Adam Smith. The whole effort of Ram Mohan Roy was to create a "new '' religion on the basis of the rational interpretation of the ...

Recovering Liberties: Indian Thought in the Age of Liberalism and ... - C. A. Bayly - 2011 - Preview - More editions Equally, Recovering Liberties contributes to the rapidly developing field of global intellectual history, demonstrating that the ideas we associate with major Western thinkers - Mills, Comte, Spencer and Marx - were received and transformed ...

Indian society: historical probings, in memory of D. D. Kosambi - Page 359 - R. S. Sharma - 1974 - It is not possible to single out any particular Western work which had influenced Rammohun most. But his works and correspondence clearly show that he was well acquainted with the works of Bacon, Locke, Blackstone and Bentham. It is ...

Sri Aurobindo is treading the domain of the superhuman

Memory played an important part in Locke’s philosophy of money. Keith Hart

Money in the making of world society 2  - 20 October 2007 9:04 am

For him a person, by performing labour on the things given to us in common by nature, made them his own. But, to sustain a claim on his property through time, that person has to remain the same; and personal identity depends on consciousness. Property must endure in order to be property and that depends on memory. Money thus expands the capacity of individuals to stabilize their own personal identity by holding something durable that embodies the desires and wealth of all the other members of society. Money is a ‘memory bank’, a store allowing individuals to keep track of those exchanges they wish to calculate and, beyond that, a source of economic memory for the community. One of money’s chief functions is remembering.

The Present State of Sri Aurobindo Ashram – Baikunth

Coming back to Ashram life, this slow process of deterioration over the last three decades is essentially due to the physical withdrawal of Sri Aurobindo and the Mother along with the gradual disappearance of the first generation of disciples that came to the Ashram leaving everything behind – family, friends, property. The present inmates (especially the ex-students of the Ashram School) do the reverse – they gather family, friends and fortune, and establish themselves firmly as well-settled citizens of Sri Aurobindo Ashram, Puducherry, with no intention whatsoever to consecrate themselves to Yoga. What can you expect therefore from the collective life of the Ashram? Only a good life of leisure, sports, art, drama, talks and other programmes reminding us of the great teachings of Sri Aurobindo and the Mother without being able to do any justice to them… In the meanwhile, their long-standing policy of deliberate neglect of the problems of Ashram life has brought the community to the brink. 

Overcoming the Reward and Punishment View of the Law of Karma ...

We focus generally on the law of Karma in the light of our nature of desire. We seek pleasure and try to avoid pain. We want to be rewarded and we want to avoid punishment. This is the nature of the desire-soul in man that is based on the vital principles of attraction and repulsion, with an underlying principle of desire. We therefore tend to see the law of Karma as an external representation of this desire-soul’s focus, and thus, overlay our all-too-human tendencies on the universal Spirit.

While it may seem to operate this way for some time in our development, eventually we begin to recognize that the Spirit is beyond the limitations imposed by our vital seekings. The higher aspirations and deeper meaning of our lives can at that point no longer be held hostage to the desire-soul’s limited view.

Savitri and The Yoga of the Cells by Sri Aurobindo, The Mother and RY Deshpande (Jan 20, 2013) $0.99 Kindle Edition

The Mother’s Yoga of Cellular Transformation begins in it. In the present work we have excerpted broadly passages from the revelations made by Sri Aurobindo and the Mother about their attempts and realisations. These accounts roughly corresponds to the period 1940 to 1973 when the Mother withdrew from her physical body—the three decades in which intense yoga-tapasya was done in the physical for the Divine’s physical. We are extremely fortunate that Sri Aurobindo and the Mother have left some of these details as a part of their consciousness for us to enter in, grow in it, the new Consciousness the Mother spoke of on 1 January 1969.

Savitri Foundation is glad to bring out this work in two volumes. While Savitri and the Yoga of the Cells forms the first textual presentation, the second will deal with the Overman or Surhomme stage forming a precursor, a bridge between the sentient Man and the Supramental or Gnostic Being, Towards the Intermediate Race.

Rodogune from Auroville Radio by contact@aurovilleradio.org  (Fabienne)

This play in 5 Acts is located in Syria of the playwright’s imagination. Rodogune, the Parthian Princess captured by Syria and made attendant of queen Cleopatra. Antiochus and Timocles, the sons of Cleopatra by her first husband, have been brought up in Egypt. At the death of Cleopatra’s second husband, they return to Syria. The selfish queen mistakes fulsome flattery for real love and rejects Antiochus. He revolts to claim the throne of Syria; and both Rodogune and Antiochus who are mutually attracted by love, join together in this venture. 

Rooting for the revival of a grand tree - The Hindu

The tree is an 82-year-old Peltophorum pterocarpum that stands next to Sri Aurobindo's Samadi, which was named 'Service Tree' by the Mother. Through the ..

Swami Vivekananda: A Hindu Supremacist? from Centre Right India - Jan 22, 2013 by Aravindan Neelakandan - Outlook is at it again. It has unleashed a camapign of calumny against India’s most venerated spirtual icon…

David L Gosling, a Cambridge scholar and author of the seminal work ‘Religion and Ecology in South East Asia’ states that Vivekananda’s interpretation of karma-yoga as the basis for this-worldly action which was central to his teaching paved the way for Gandhian ethics.

Frontline, Volume 30 - Issue 02 :: Jan. 26-Feb. 08, 2013 Attempts at appropriation PRALAY KANUNGO Swami Vivekananda never entertained violent identity politics. But his “missionary Hinduism” offered potential for the development of a militant Hindu nation, allowing Hindutva to make selective readings and interpretations of his texts and speeches…

Vivekananda’s engagement with Hindu identity has evoked contesting responses. While one view portrays him as a proponent of a strong and virile Hindu nation and interprets his ideas of tolerance and unity of all faiths as fragile, another view contests the “stereotyping” of Vivekananda as a militant Hindu, arguing that Vivekananda’s personal quest for ultimate realisation sets limits to identity politics, thereby making his agenda of national revival not particularly Hindu. Both the versions seem to be partly true. Vivekananda’s views were quite complex and frequently ambiguous. But he surely operated within the paradigm of religious enlightenment: though he stressed the self-assertion of Hindus, he never entertained violent identity politics. However, it is clear that his “missionary Hinduism” offered potential and possibilities for the development of a militant Hindu nation, allowing Hindutva to make selective readings and interpretations of his texts and speeches. Moreover, Vivekananda’s approach to philanthropy and accommodation of the marginalised has also been found handy for Hindutva leaders to construct an inclusive pan-Indian Hindu identity by expanding Hindu ecumeny. Hence, Hindutva’s claim on Vivekananda’s legacy may not be completely misplaced! Pralay Kanungo is Professor and Chairperson, Centre for Political Studies, School of Social Sciences, Jawaharlal Nehru University.

Remembering Vivekananda

Unlike Sri Ramakrishna, Vivekananda was not a sadhaka, nor did he possess the philosophical depth or originality of Sri Aurobindo. His most precious ...

Special Article

The Influence Of Swami Vivekananda And Sri Aurobindo By Argha Banerjee. How shall I express in language my indebtedness to Sri Ramakrishna and Swami ...

Es - Volumes 27-29 - Page 155 - Universidad de Valladolid. Departamento de Inglés - 2006 - What Sri Aurobindo did was to conceptualise and problematise certain issues with relation to the human being's changing encounters with consciousness and the world. He occurred at a crucial point in the formation of a nationalistic ...

Immortal Sarvoday - Page 30 - N. hazary - 2007 - Preview Gandhiji gave serious thought to the question of Swaraj in 1908 in his book Hind Swaraj or Indian Home Rule. But the Swaraj of his conception was different from the concept of Swaraj of Tilak and Aurobindo.

Gandhi: 'Hind Swaraj' and Other Writings - Page xxx - Mohandas Gandhi, Anthony J. Parel - 1997 - Preview - More editions In contrast to the Moderates, no Extremist is mentioned by name in Hind Swaraj - an indication of Gandhi's distance from them. In other words, Tilak and Aurobindo Ghose, their distinguished leaders, are passed over in silence. Gandhi was ... Page xxxi Neither would Aurobindo Ghose's appeal to shakti - power in its creative but violent forms, mythologised by Durga, Bhavani and Kali - have been more reassuring to the Mahatma. While no work by the Extremists is included in the Appendix, ...

Gandhi marg - Volume 21 - Page 314 - Gandhi Peace Foundation (New Delhi, India), Gandhi Smarak Nidhi - 1999 - It was conceptualised by Bankim Chandra Chattopadhyay in his novel Ananda Math. Its practical applications could be found in several persons like Sri Aurobindo, Swami Shraddhananda, and even in Bal Gangadhar Tilak. Gandhi's ...

Social action - Volume 44 - Page 89 - Indian Social Institute, Indian Institute of Social Order - 1994 - Another thinker and a practising nationalist Sri Aurobindo conceptualised the politics, and political action in a similar vein. ... It is not surprising, therefore, that in Aurobindo's opinion, "Nationalism is not a mere political programme, nationalism ...

Secularism and liberation: perspectives and strategies for India today - Page 111 - Rudolf C. Heredia, Edward Mathias, Indian Social Institute - 1995 - Another thinker and a practising nationalist, Sri Aurobindo, conceptualized politics and political action similarly. He considered India as his motherland, which to him symbolised a spiritual as well as a geographical entity. During the British rule, ...

India's Freedom Movement: Legacy of Bipin Chandra Pal - Page 104 - Binay Bhattacharya - 2007 - Preview - More editions ... advocated by Bipin Chandra Pal, Aurobindo Ghose and in the vision of Hindu rashtra viewed by M.S. Golwalker and his followers. Serving ... In post-colonial India it is difficult to conceptualise nation state in terms of religious particularism.

Colonialism, Tradition, and Reform: An Analysis of Gandhi's ... - Page 57 - Bhikhu C. Parekh - 1999 - Preview - More editions Lala Lajpat Rai, Aurobindo, the later Narmada Shankar, Tilak, Motilal Nehru and the early Gandhi, thought that British ... an opportunity to turn the corner. Like their rulers, they too conceptualised the colonial encounter in pedagogical terms.

World Government and Thakur Sen Negi - Page 201 - M. G. Chitkara - 1999 - Preview - More editions old escatology but grouped together under the name of "Integral Humanism" by Sri Aurobindo. ... Nation is conceptualised as having : (a) geographical territory and its inhabitants as its body, (b) the sense of belonging to the nation creates a ...

Evolutionary, Spiritual Conceptions of Life - Sri Aurobindo, ... - Page 36 - Michael Leicht - 2008 - Preview The idea of involution-evolution is something new for the Western setting of the debate. But we must ask, whether the spirit has really reached its zenith in Aurobindo in its process of increased self-awareness? - Aurobindo has conceptualised his ...

Transaction - Indian Institute of World Culture - Issue 97 - Page 17 - Indian Institute of World Culture - 1996 - Through their mystical and transcendental experience, Hindus conceptualized many subtle issues, such as: mind is ... as has been testified by many saints and sages throughout the ages and by Ramakrishna and Aurobindo in recent times.

Journal of Indian Council of Philosophical Research - Volume 16 - Page 105 - Indian Council of Philosophical Research - 1998 - Dharmakirti explains that person's success by saying that his/her conceptualized cognition of the jewel, although erroneous, ... V. Kapali Sastri, Dipti Publications, Sri Aurobindo Does Dharmakirti Embrace a Pragmatic Theory of Truth?

Sri Aurobindo and Karl Marx: Integral Sociology and Dialectical ... - Page 21 - Debi Prasad Chattopadhyaya - 1988 - Preview It is a materialistic way of putting what Sri Aurobindo means by saying that it is in the human mind that Nature ... To bring Nature into an organic unity with man it has first to be grasped, then controlled, and finally socialised and humanised.

Indian Wisdom and International Peace: From the Vedas & Lord ... - Page 35 - R N. Vyas, Vyas R N - 1987 - Preview Aurobindo is full of praise for this religion of humanity. This religion has great utility. It has 'humanised society, humanised law and punishment, humanized the outlook of man on man, abolished legalised torture and the cruder forms of ...

Soul And Structure Of Governance In India - Page 307 - Jagmohan - 2005 - Preview - More editions What did Sri Aurobindo mean when he talked of India's destiny and India's religion?... had innate faith in the inherent strength of Indian culture, and interpreted Hinduism as a positive and elevating force for ennobling and humanising society.

Philosophy Of Education - Page 222 - S.S. Chandra, S.S. Chandra & Rajendra Kumar Sharma - 2006 - Preview - More editions This perfectionism is the strength and this again is the weakness of Sri Aurobindo's philosophy of education. In tune with ... In other words this requires divine perfection. 

Sri Aurobindo's treatment of Hindu myth - Page 11 - Jan Feys - 1983 - Sri Aurobindo is conscious of the transposition the myth has thus been subjected to, whether by Kalidasa or by himself matters little, for Aurobindo in any case subscribes to the humanising interpretation. "It is therefore", he says, "one of the...

Contemporary Indian Writing in English: Critical Perceptions - Part 2 - Page 319 - N. D. R. Chandra - 2005 - Full view - More editions ... English and American poetry, and constantly exposing himself also to the humanising influence of Sanskrit classics. He is a ... However by 1961 Lal had tailored his position and stated "Sri Aurobindo happens to be our Milton, and Toru Dutt, ...

Towards eternity; Sri Aurobindo birth centenary volume, 15th ... - Page 73 - Aurobindo Ghose, V. Madhusudan Reddy - 1973 - But to appreciate the revelation, one must keep in mind that Sri Aurobindo is treading the domain of the superhuman, the ultra-natural, and his aim is not to humanise and naturalise them altogether. Indeed poetry of a fine order is possible to a completely humanised and naturalised mysticism as in the lyrics of the ... Sri Aurobindo--the poet - Volume 2, Part 4 - Page 47 - Kaikhushru Dhunjibhoy Sethna – 1999 The poetry of Sri Aurobindo: a journey from ego to self - Page 130 - Kishor Gandhi - 2001

Sri Aurobindo: The foundations on Indian culture and the ... - Page 290 - Aurobindo Ghose - 1970 -  admitted as is sufficient to humanise the appeal and the significance. The poet makes us conscious of the immense forces that are behind our life and sets his action in a magnificent epic scenery, the great imperial city, the ...

Encyclopaedia Eminent Thinkers (vol. : 17 The Political Thought Of ... - Page 46 - Jai Narain Sharma - 2008 - Preview - More editions One speaks of Iqbal and Sri Aurobindo as cures for the contemporary dehumanisation caused by the scientific culture, ... of dehumanised culture might produce some sort of neo-primitivism. which instead of humanising our behaviour makes it ...

A century's salutation to Sri Aurobindo - Page 62 - Nolini Kanta Gupta - 1972 - Thus the Vedic Rishis sought not to humanise the Divine, their purpose was rather to divinise the human. And their allegorical language, although rich in terrestrial figures, does not carry the impress and atmosphere of mere humanity and ...

Dharma of the twenty-first century: theological-ethical paradigm shift - Page 118 - Somen Das - 1996 - Even, Malhotra had noted that Aurobindo denied reality to the world apart from Brahman But according to Malhotra, all the ... Reinterpretation of the Absolute It is significant to note that in modern time there is a concerted effort to humanise the...

Indian journal of social science - Volume 7 - Page 152 Indian Council of Social Science Research - 1994 - But from Sri Aurobindo we learn of the urgent need to spiritualise our humanity as we are beginning our work of humanising our modernity. Ananta Giri Ravi Matthai Centre for Educational Innovation Indian Institute of Management ...

Bergson's U.S. visit in 1913 brings a traffic jam on Broadway

William James - Wikipedia, the free encyclopedia (January 11, 1842 – August 26, 1910) was an American philosopher and psychologist who had trained as a physician. He was the first educator ... William James (Stanford Encyclopedia of Philosophy) 7 Sep 2000 – Russell Goodman  - rgoodman@unm.edu

William James was an original thinker in and between the disciplines of physiology, psychology and philosophy. His twelve-hundred page masterwork, The Principles of Psychology (1890), is a rich blend of ...

Henri Bergson (Stanford Encyclopedia of Philosophy) 18 May 2004 – Leonard Lawlor lul19@psu.edu Valentine Moulard

Henri Bergson (1859–1941) was one of the most famous and influential French philosophers of the late 19th century-early 20th century… In 1903, Bergson published, in the prestigious Revue de métaphysique et de morale, an article entitled “Introduction to Metaphysics” (later reproduced as the centerpiece of The Creative Mind [La Pensée et le mouvant] in 1934). The first of Bergson's works to be translated in many languages, this article not only became a crucial reading guide for Bergson's philosophy as a whole, but it also marked the beginning of “Bergsonism” and of its influence on Cubism and literature. Through Williams James's enthusiastic reading of this essay, Bergsonism acquired a far-reaching influence on American Pragmatism. Moreover, his imprint on American literature (in particular, Wallace Stevens and Willa Cather, who created a character called “Alexandra Bergson”) is undeniable.

Creative Evolution appeared in 1907. It was the beginning of the “Bergson legend,” as well as of numerous, lively academic and public controversies centering on his philosophy and his role as an intellectual. The beginning of the next decade is the apex of the “Bergsonian cult” (“le Bergson boom”). Creative Evolution was translated into English. Bertrand Russell (who publishes an article entitled “The Philosophy in Bergson” in The Monist in 1912) objects that Bergson wants to turn us into bees with the notion of intuition. Russell also notes that any attempt at classifying Bergson will fail, as his philosophy cuts across all divisions, whether empiricist, realist or idealist (Soulez et Worms 2002, p. 124). Bergson's lectures at the Collège de France were filled to capacity, not only with society ladies and their suitors, but also with a whole generation of philosophy students (Étienne Gilson and Jean Wahl among others) and poets such as T.S. Eliot.

In January 1913, Bergson visits the United States for the first time (Soulez et Worms 2002, p. 134). The week before he delivered his first lecture at Columbia University (entitled “Spirituality and Liberty”), The New York Times published a long article on him. The enthusiasm this article generated may explain the traffic jam that occurred before Bergson's lecture, the first traffic jam in the history of Broadway. 

Henri Bergson - Wikipedia, the free encyclopedia

Bergson travelled to London in 1908 and met there with William James, the Harvard philosopher who was Bergson's senior by seventeen years, and who was instrumental in calling the attention of the Anglo-American public to the work of the French professor. The two became great friends.

Alfred North Whitehead - Wikipedia, the free encyclopedia OM FRS (15 February 1861 – 30 December 1947) was a Fellow of the Royal Society since 1903

The period between 1910 and 1926 was mostly spent at University College London and Imperial College London, where he taught and wrote on physics, the philosophy of science, and the theory and practice of education.

Whitehead's metaphysical views, which he called process philosophy emerged in The Concept of Nature (1920) and were expanded in Science and the Modern World (1925), also an important study in the history of ideas and the role of science and mathematics in the rise of Western civilization. Indebted to Henri Bergson's philosophy of change, Whitehead was also a Platonist who "saw the definite character of events as due to the "ingression" of timeless entities."^[8]

Alfred North Whitehead (Stanford Encyclopedia of Philosophy) 5 Apr 2010 – A. D. Irvine - andrew.irvine@ubc.ca

The second main period, from 1910 to 1924, corresponds with his time at London. During these years Whitehead concentrated mainly, but not exclusively, on issues in the philosophy of science and the philosophy of education… Thus although not especially influential among contemporary Anglo-American secular philosophers, his metaphysical ideas continue to have significant influence among many theologians and philosophers of religion. 

Samuel Alexander - Wikipedia, the free encyclopedia OM (6 January 1859, Sydney – 13 September 1938, Manchester) was an Australian-born British philosopher.

In 1908, he published Locke, a short but excellent study, which was included in the Philosophies Ancient and Modern Series. He was president of the Aristotelian Society from 1908–1911 and from 1936–1937. In 1913, was made a fellow of the British Academy. He was appointed Gifford lecturer at Glasgow in 1915, and delivered his lectures in the winters of 1917 and 1918. These he developed into his great work Space, Time, and Deity, published in two volumes in 1920, which his biographer has called the "boldest adventure in detailed speculative metaphysics attempted in so grand a manner by any English writer between 1655 and 1920."

The question went largely unanswered and his work is mostly ignored (or, at best, little known) these days. Alexander's views have also been described as panentheistic.^[2] Alexander was a contemporary of Alfred North Whitehead, whom he influenced, and mentored others who went on to become major figures in 20th century British philosophy.

Sri Aurobindo: A Contemporary Reader Sachidananda Mohanty - 2012 - Preview - More editions On the other end, M. S. Golwalkar and others of the Right wing persuasion admire Sri Aurobindo for his Hindu nationalism. ... religion and nationalism remains an unresolved issue and Heehs has not ventured 'to set forth in systematic form',54 ...

Sri Aurobindo and Karl Marx: Integral Sociology and Dialectical ... - Page xx - Debi Prasad Chattopadhyaya - 1988 - Preview Sri Aurobindo's integral sociology is a serious and systematic attempt to put the matter 'upside down', to use that famous expression of Marx, to show how the whole of our socio-political structure depends for their existence and significance ...

Political Philosophy Of Sri Aurobindo - Page 285 - V. P. Varma - 1990 - Preview - More editions PHILOSOPHY OF 'THE STATE Sri Aurobindo has not developed any systematic theory of the state like Hegel, Green or Bosanquet. But I will try to reconstruct a theory of the state according to Sri Aurobindo, by arranging, systematizing and ...

Perspectives on Sri Aurobindo's poetry, plays, and criticism - Page 144 - Amrita Paresh Patel, Jaydipsinh Dodiya - 2002 - Full view - More editions Sri Aurobindo was more consistent and original for he tried 'to present a systematic theory of futuristic poetry'. With the ...

Penguin Sri Aurobindo Reader - Page xii - Paranjape, Makarand - Preview Sri Aurobindo and the Mother may be considered among the most consistent and systematic proponents of this idea. As Sri Aurobindo put it, 'It is a step for which the whole of evolution has been a preparation.' Or in the Mother's words: ...

Thinkers Of Indian Renaissance - Page 205 - S A Abbasi - 1998 - Preview It is this fusion which gives Sri Aurobindo a very unique place in the history of Eastern as well as Western philosophy. In this essay an attempt has been made to present Sri Aurobindo's philosophy in a systematic, critical and comparative ...

The Study of Hinduism - Page 275 Arvind Sharma - 2003 - Preview Aurobindo Ghose was one of the most systematic thinkers of the so-called Hindu renaissance.

Sri Aurobindo Ghose - Page 478 - Verinder Grover - 1993 - Preview Sri Aurobindo's writing is large and most varied. But for the strict philosophical purpose the book of systematic exposition is only The Life Divine. His Letters in Yoga are answers to queries put by his disciples in the course of their practice of ...

The perennial quest for a psychology with a soul: an inquiry into ... - Page 542 - Joseph Vrinte - 2002 - Preview In The Human Cycle and Foundations of Indian Culture, Sri Aurobindo deals systematically and comprehensively with the social and cultural life of man, indicating the effects of the individual's spiritual development upon the evolution of man's ...

Reading Hegel: The Introductions - Page 265 - Georg Wilhelm Friedrich Hegel, Aakash Singh, Rimina Mohapatra - 2008 - Full view ... place, this book ambitiously attempts to present readers with Hegel's systematic thought through his Introductions alone. ... Derrida and other post-moderns, to thinkers farther afield, like Japan's famous Kyoto School or India's Sri Aurobindo.

Indian Political Thinkers: Modern Indian Political Thought - Page 136 - N. Jayapalan - 2000 - Preview He was a great poet, a great metaphysician, a great systematic thinker, a great seer and a great patriot. He had a message for the whole world. Shri AurobindoGhosh was born on 15th August, 1872 in the city of Calcutta, a date which reminds...

The Lives of Sri Aurobindo - Page xii - Peter Heehs - 2008 - Preview - More editions But it had never occurred to anyone to search systematically for biographical documents. I spent parts of the next few years ... Most of the documents I found in public archives dealt with Aurobindo's life as a politician. They confirmed that he had ...

Whitman, Wittgenstein, Whitehead, and Sri Aurobindo

The Hindu : NATIONAL  TAMIL NADU : MADURAI TODAY December 22, 2012

Sri Aurobindo Society : Meeting on 'The yoga of Savitri reading,' 3 Lajapathi Roy Road, Chinna Chokkikulam, 4 p.m.

Letter to the Ashram Trustees – by Nanjappa from Critique of The Lives 

Is ‘historical research’ the be all of Sri Aurobindo’s teaching or sadhana? Sri Aurobindo’s yoga is surely no easy matter, nor is it for the average person… His association with the Ashram is what confers some credibility to his highly prejudiced and totally distorted views… But the Peter Heehs episode is entirely different. It seeks to spread scandal in the guise of research studies, aiming to undermine the very basis of the Aurobindonian movement.

An Introduction to Sri Aurobindo's Metaphysical Cosmology: Part I ... - ericweiss.com 9 Jun 2006 June 9, 2006 I. Introduction A. It is my intention in this paper to give a brief introduction to my interpretation of Sri Aurobindo’s metaphysical system. The ideas presented here are very close to those of Sri Aurobindo, but they are not identical. In particular, my treatment of the category of Being is very influenced by my studies of Alfred North Whitehead… 12:52 PM - The Long Trajectory: The Metaphysics of Reincarnation and Life ... - Page 286 - Eric M. Weiss - 2012 - Preview It is these three terms that describe the metaphysical ultimates in Sri Aurobindo's system. Let us consider them one by one: Sat: Being In the metaphysical cosmology that grows out of transpersonal process metaphysics, “being,” or sat, ...

The Body Electric: Extending Soul into Cyberspace Posted by Andrew Neuendorf on November 12, 2012

I think Bostock would have an unlikely ally in Walt Whitman, no Luddite, who celebrated the trans-Atlantic telegraph cable  in his poem “Passage to India,” which is largely about the unfinished journey of Columbus. Whitman writes about this journey symbolically (not from a historical perspective, which would reveal Columbus’ mission to Christianize and enslave the indigenous West) as an attempt to unite East and West by bringing Europe and India together to begin a global civilization. (Columbus’s journey is also Edgar Morin’s historical starting point for the beginning of the planetary era in his book Seven Complex Lessons in Education for the Future, which I’ve written about recently here)… 5:41 PM

Free ALL Your Minds From The Hobbesian Nightmare from ANTIDOTE by Sauvik von Chakraverti Dec 22, 2012

Leviathan FELL FLAT as far as Englishmen in that Cromwellian Age were concerned – which is why it was John Locke’s Two Treatises on Civil Government (1690) that earned its author the reputation of a “prophet” – and went on to inspire Whiggism, the colonists of America, and the first “covenanted civil servants” of the Honourable East India Company as well.

“Where there is no Property there is no Justice,” wrote Locke. While Hobbes painted “statelessness” – what he called the “State of Nature” – in the most lurid prose: “A War Of Each Against All.” Adding that statelessness, or the State of Nature, would result in lives that are all “nasty, poore, brutish, and short.” In socialist India, we do have this Leviathan of a centralized State – but we have no Property – we have no Justice – and the lives of over half the residents of the Capital City itself are “nasty, poore, brutish and short”!

The Politics of God By MARK LILLA The Times Magazine: August 19, 2007
After centuries of strife, the West has learned to separate religion and politics — to establish the legitimacy of its leaders without referring to divine command. Next Page » Mark Lilla is professor of the humanities at Columbia University. This essay is adapted from his book “The Stillborn God: Religion, Politics and the Modern West,” which will be published next month. 7:15 PM

Christians addled by apocalyptic dreams hunted and killed Christians with a maniacal fury they had once reserved for Muslims, Jews and heretics. It was madness. The English philosopher Thomas Hobbes tried to find a way out of this labyrinth. Traditionally, political theology had interpreted a set of revealed divine commands and applied them to social life. In his great treatise “Leviathan” (1651), Hobbes simply ignored the substance of those commands and talked instead about how and why human beings believed God revealed them. He did the most revolutionary thing a thinker can ever do — he changed the subject, from God and his commands to man and his beliefs. If we do that, Hobbes reasoned, we can begin to understand why religious convictions so often lead to political conflicts and then perhaps find a way to contain the potential for violence. The contemporary crisis in Western Christendom created an audience for Hobbes and his ideas. 

The ideal of human unity - Page 338 - Sri Aurobindo - 1999 - Preview - More editions One of the foremost Indian philosophers of the twentieth century, Sri Aurobindo was also a political activist, a mystic, a spiritual leader and a poet. Between 1927 and 1950, Sri Aurobindo remained in seclusion while perfecting a new kind of ...

Ontology of consciousness: percipient action - Page 400 - Helmut Wautischer - 2008 - In the first half of the twentieth century, Aurobindo built a still wider synthesis, encompassing not only what he felt was the essence of the Indian tradition but also what he considered the best that the Western civilization was in the process of ...

Knowledge, freedom, and language: an interwoven fabrics of man, ... - Page 189 - Debi Prasad Chattopadhyaya - 1989 - At about the same time, in the second decade of this century, Aurobindo in India (1914-1919) and Wittgenstein in Europe (1913-1921) addressed themselves to, one might say, essentially similar problems of knowledge and language. At least ...

Going against the flow: an exercise in ethical syncretism - Page 238 - Alan M. Laibelman - 2004 - Preview - More editions It is in vain to talk of the interest of the community without understanding what is the interest of the individual."41 In the twentieth century, Aurobindo extended Bentham’s admission into a definitive expression of political and social propriety, ...

Martin Heidegger: Critical Assessments - Volume 2 - Page 7 - Christopher E. Macann - 1992 - Preview - More editions But whereas Heidegger (however marginally) was for a while involved with one of the more lamentable regimes of the century, Sri Aurobindo spent a significant portion of his life actively engaged in contesting (verbally) the British occupation ...

Exploring Wild Law: The Philosophy of Earth Jurisprudence - Page 132 - Peter Burdon, Peter Burdon (ed.) - 2011 - Preview There have been many philosophies that are based on process, including Heraclites of Ancient Greece and Lao Tzu of China and in the twentieth century Sri Aurobindo in India, and Henri Bergson and Teilhard de Chardin of France. Among...

Sri Aurobindo came to me: reminiscences - Page ix - Dilip Kumar Roy - 1964 - For I fully agree with a modern appraiser who whites after referring to prophets "from Kierkegaard down to Buber" that "while men of their calibre may be expected in every century, Sri Aurobindo is an event over which Divine Providence is a ...

Christianity: Dogmatic Faith & Gnostic Vivifying Knowledge: The ... - Page 92 - George Heart - 2005 - Preview One of the greatest Esoteric philosophers of the twentieth century, Sri Aurobindo has devoted highly elaborated works to describe what he called the Supramental Realm in which will live the man of the coming Golden Age.

East West Poetics at Work: Papers Presented at the Seminar on ... - Page 160 - C. D. Narasimhaiah - 1994 - Preview - More editions

The poetry of Dryden and the poetry of 18th century, Sri Aurobindo maintained, came from the surface mental level, though earlier he felt like Arnold, that it was the poetry of the 'Age of prose and reason'. Browning and the Victorians wrote ...

Oh Calcutta - Volume 4 - Page 10 - 1974 - That is achievement enough for a single century." Aurobindo Bankim Chandra Chatterjee is the creator cf the Bengali novel — a pioneer among pioneers. He heralded an era in literature. He created and ushered in a golden age of which Sarat...

Vande Mataram: the song perennial - Page 38 - Amarendra Laxman Gadgil - 1978 - For Bankim chandra, Aurobindo played brilliantly the same role in the first part of this century. Aurobindo has called Bankim a Seer and a Sage. The atomic force compressed in the song and what miracles it would work in future could only be ...

The Sociology of Indian Politics - Page 300 - R. Motwani, R.D. Sakxena - 2002 - Preview All of India's leading political thinkers have followed Vivekananda's conceptualization of politics and power. The first to accept him was also the most systematic political philosopher of this century — Sri Aurobindo Ghose. Among Aurobindo's ... Encyclopaedia of Sociology of Politics - Page 300 K. Motwani, R.D. Saksena - 2002 - Preview 

Gandhi marg - Volume 20 - Page 139 - Gandhi Peace Foundation (New Delhi, India) - 1998 - Vivekananda's discussion of individual freedom and social responsibility was continued and enlarged not only by Gandhi but by other Indian theorists early in this century. Aurobindo Ghose and Bipin Chandra Pal (1858-1932) conceptualized ...

"Of Many Heroes": An Indian Essay in Literary Historiography - Page 82 - G. N. Devy - 1998 - Preview - More editions In this sense, Sri Aurobindo was the first original historiographer of Indian literature during the twentieth century. Sri Aurobindo argued in his passionate defence of Indian culture that though temporarily occluded, it was not an entirely atrophied ...

Race and Racialization: Essential Readings - Page 108 - Tania Das Gupta - 2007 - Preview Hindu discussions about Aryan origins are probably best represented in the speeches and writings of the nationalist activist and spiritualist Aurobindo Ghose during the early part of this century. Aurobindo, a spiritual source of emulation for...

History Of Ancient India (portraits Of A Nation), 1/e - Page 107 - Kapur, Kamlesh - 2010 - Preview - More editions In the beginning of the last century, Aurobindo Ghosh, another noted philosopher said, "The racial identification of supposed Aryans and non- Aryans was just a conjecture supported by other conjectures... a myth of philologists." After studying...

Culture and Customs of India - Page 29 - Carol Henderson Garcia, Carol E. Henderson - 2002 - Preview - More editions In the twentieth century, Aurobindo Ghose (1872-1950) established an influential religious center in Pondicherry. A concept of selflessness linked to a search for inner awareness energized many who called for social change. In the 1980s and ...

Religion, Conflict and Reconciliation: Multifaith Ideals and Realities - Page 48 - Jerald D. Gort, Henry Jansen, H. M. Vroom - 2002 - Preview - More editions From the late nineteenth century onwards, Sri Aurobindo was active in political journalism and in behind-the-scenes organization of the first stirrings of Indian revolutionary nationalism. In the first decade of the twentieth century Aurobindo had ...

The persistence of religion: an essay on Tantrism and Sri ... - Page 79 - Kees W. Bolle - 1971 - Preview - More editions Although the struggle for independence was never a merely political issue for Indian leaders, particularly in the early years of our century, Aurobindo found ways and traditional, religious terms in which to voice the desire for independence that ... Studies in the History of Religions - Page 79 - 1956 - Preview - More editions

Indian Wisdom and International Peace: From the Vedas & Lord ... - Page 33 - R N. Vyas, Vyas R N - 1987 - Preview The religion of humanity was put forth for the first time in the West in 18th century. Aurobindo calls it "the manasa putra of the rationalist thinkers who brought it forward as a substitute for the formal spiritualism of ecclesiastical Christianity.

General elections in India: electoral politics, electoral reforms, ... - Page 173 - M. L. Ahuja - 2005 - As a revolutionary nationalist writing in the first decade of the 20th century, Aurobindo welcomed pan-Islamism and the rise of a separate Muslim self-consciousness. He saw it as a sign of the vitality of nationalism and as part of the process of ...

Managing the global: globalization, employment and quality of life - Page 146 - Donald McLean Lamberton, Toda Institute for Global Peace and Policy Research - 2002 - Preview - More editions D.P. Chattopaclhyaya (1988 and 1997) has competently dwelt on the subject, after the Indian savant of the 20th century, Sri Aurobindo (Aurobindo 1972), and has stressed that the Indian ideal encompasses both the physical and the mental ...

Dante and Sri Aurobindo: a comparative study of The divine comedy ... - Page 33 - Prema Nandakumar - 1981 - Hence Savitri came to be written, not in Bengali or Sanskrit, but in English. In a poetic career extending over half a century, Sri Aurobindo had experimented with a variety of literary forms in English: essays, skits, poetic dramas, lyrics, sonnets...

Śrī Madhva's teachings in his own words - Page 23 - B. N. Krishnamurti Sharma - 1979 - In the present century, Aurobindo Ghosh has gone the farthest in trying to plumb the depths of mystic interpretation of Vedic hymns. Madhva's influence on these two great modern representatives of the Arsa tradition of Vedic interpretation ...

Page 115 - Preview Thanks to the insight and inspirations of Dayananda at the close of the Nineteenth Century, followed by spiritual experiences of another great savant of the present century, Sri Aurobindo, there has been a complete metamorphosis of our thinking and evaluation of the Vedic texts.

Ancestral Voices: Reflections on Vedic, Classical and Bhakti Poetry - Page 8 - Ramesh Chandra Shah - 2006 - Preview - More editions Vedic literature gives an emphatic and unambiguous answer to this question when it declares that 'infinity alone can satisfy man' ('Bhumd vaisukham ndlpe sukhamasti — Ch.U.7). In our own century, Sri Aurobindo, under Dayananda's ...