Sri Aurobindo maintains that the Veda has a double aspect

Four Faces of the Universe: An Integrated View of the Cosmos - Page 37 Robert Kleinman - 2007 - 334 pages
Sri Aurobindo maintains that there is a height on which all three modes exist in perfect harmony. The goal of spiritual life would then be to experience this harmony here on earth. Later, in our discussion of evolutionary cosmology, ...

Philosophical Humanism and Contemporary India - Page 48 Vishwanath Prasad Varma - 2006 - 211 pages
But there is greater stress on creativity and activism in Berdyaev than in Aurobindo. Aurobindo maintains that the true spiritual Atman is behind the flux of forces and the personality acting through nature is a formulation and ...

Understanding thoughts of Sri Aurobindo, Indrani Sanyal, Krishna Roy, Jadavpur ... - 2007 - 317 pages
Speaking about this Sri Aurobindo maintains: The Upanisads declare that the mind in us is infinite, it knows not only what has been seen but what has not been seen, not only what has been heard but what has not been heard, not only what ... [Sri Aurobindo and His Contemporary Thinkers, Ethics and Culture: Some Indian Reflections, Modern Indian Philosophers: Sarvepalli Radhakrishnan, Ram Mohan Roy, Swami Vivekananda, Krishna Chandra Bhattacharya, Swami Dayananda Saraswati]

Bulletin of the Ramakrishna Mission Institute of Culture Ramakrishna Mission, India. Institute of ... - 2006
It is for this reason that while drawing the line of demarcation between Western culture and Indian culture, Sri Aurobindo maintains that while Western culture emphasizes the material to the utter neglect of spirituality, Indian culture ...

World peace: problems of global understanding and prospect of harmony, Santinath Chattopadhyay - 2005 - 949 pages
As Sri Aurobindo maintains, a separated form of life when emerges, it has to assert itself against a constant pull of inanimate material inertia towards disintegration and a relapse into the original inanimate Inconscience. ...

Sri Aurobindo and Karl Marx: integral sociology and dialectical ... - Page 293 Debi Prasad Chattopadhyaya - 1988 - 336 pages
Talking about the human evolution at the gnostic level and beyond Sri Aurobindo maintains that 'it would be no longer an evolution through strife; it would become a harmonious ...

The Indian imagination: critical essays on Indian writing in English - Page 41 K. D. Verma - 2000 - 268 pages
In The Human Cycle, Aurobindo maintains that, since human beings and nature will continue to evolve, no system can claim to be absolutely perfect and universally valid, and that humanity's journey through various evolutionary stages ... Page 75 Aurobindo seems to argue, will be the tiebreaker in this philosophical debate: the mantra as an art form is the rhythmic expression of the unified vision of consciousness, truth and language.7' VI Aurobindo maintains that "poetry ...

The integral advaitism of Sri Aurobindo - Page 273 Ram Shankar Misra - 1957 , 1998 - 437 pages
The individual self according to Sri Aurobindo maintains its identity even after the realisation of its essential nature. But then though it maintains its individual existence yet it considers itself a portion of the Divine and one with it in its essential ... Page 261 By conceiving Ignorance as a modification of the supreme conscious force of Brahman, Sri Aurobindo maintains the oneness of the Absolute and at the same time is able to explain the world process. Now we proceed to discuss critically ... Page 225 Sri Aurobindo maintains the perfect transcendence of the Absolute as well as its immanence on the basis of the higher logic. But Bradley is not in a position to do so. He does not explain how the Absolute synthesises all the differences ...

Sri Aurobindo and Vedānta philosophy, Sheojee Pandey - 1987 - 150 pages
Further Sri Aurobindo maintains that this world is real in the sense that all which exists is the Reality. But our consciousness is unable to grasp the reality in its totality. The reality of the world cannot come to our mind due to ...

Sri Aurobindo and Iqbal: a comparative study of their philosophy, M. Rafique - 1974 - 213 pages
But Sri Aurobindo maintains that "new steps in evolution are rather effected by rapid and sudden outbursts, outbreaks, as it were, of manifestation from the unmanifest."2 The materialists hold Matter as the sole reality and they say ...

Sanskrit and the evolution of human speech: based on Sri ... Sampadananda Mishra - 2005 - 171 pages
27 Sri Aurobindo maintains that it is the Sanskrit language which can provide sufficient material and the right material based on which a true science of language can be founded and the origin of speech can be traced out. ...

Musings on Indian Writing in English: Poetry - Page x, Natesan Sharda Iyer - 2005 - 286 pages
Sri Aurobindo maintains that the future poetry will acquire a mantric or incantatory quality — will come to us as a dance of creative life and that such poetry will be first manifested in English and perhaps in Indian writing in English ...

Consciousness, Bioenergy and Healing: Self-Healing and Energy ... - Page 505 Daniel J. Benor - 2004 - 701 pages
sensations could be explained by stimulation of nerve plexes corresponding to the chakras, and that visions could be explained by stimulation of the optic centers in the brain: "...The Indian sage Sri Aurobindo maintains that ...

Indian literary criticism in English: critics, texts, issues, P. K. Rajan - 2004 - 363 pages
Interestingly, Aurobindo maintains that if the volume of learning, the sheer amount of erudition in plain and simple terms, were a criterion for determining the greatness of a poet, surely Browning will be a greater poet than ...

Principles Of Education - Page 238 S.S. Chandra, Rajendra Kumar Sharma - 2004 - 582 pages
Sri Aurobindo maintains that the three aspects of reality, viz., individuality, commonality and essentiality are in fact one. Disciplinary Measures The best way to impose discipline, according to Sri Aurobindo is the atmosphere and the ... [Philosophy of Education]

Tagores Chitra And Aurobindos Savitri : A Comparative Study - Page 139 Ketki N. Pandya - 2004 - 176 pages
Aurobindo adds, It is no part of this Yoga to suppress taste, rasa, altogether. What is to be got rid of is vital desire and attachment, [...] Aurobindo maintains that the body is not to be ...

CIT consciousness Bina Gupta - 2003 - 203 pages
There are other phenomena such as what he called the phenomenon of genius, the phenomenon of inspiration, of revelatory vision, not to speak of the vast field of mystic and spiritual experiences.15 Intuition, Aurobindo maintains, ...

The perennial quest for a psychology with a soul: an inquiry into ... - Page 384 Joseph Vrinte - 2002 - 568 pages
A solution lies in the marriages of tomorrow, not in the syncretism (attempt to reconcile different systems of belief) of yesterday, and Ken Wilber, like Sri Aurobindo, maintains that man's greatness is not what one is at present, ... Page 413 This cosmic action needs the play of the infinite Force of Existence, which produces and regulates all these forms and movements. Sri Aurobindo maintains that the infinite Consciousness, as a vast universal self-delight, is the cause, ...

The quest for the inner man: transpersonal psychotherapy and ... - Page 269, Joseph Vrinte - 1996 - 282 pages
or towards a greater and higher existence". Sri Aurobindo maintains that the ideal of a divine humanity cannot be brought to function by religious or moral sentiments but by transcending the furthest outskirts of the mental realm. ...

Immortal Paradigms: Sri Aurbindo Home-Coming Centenary Volume - Page 196, Charu Sheel Singh - 2002 - 264 pages
That is why the Integral Non-dualism of Sri Aurobindo maintains that Supra-cosmic transcendence, cosmic universality and unique individuality are three equally real non-temporal poises of being of the same Supreme Spirit. ...

Studies in Indian poetry in English - Page 229, U. S. Rukhaiyar, Amar Nath Prasad - 2002 - 251 pages
flow and force which is in no way inferior to the poems by any of the English poets of the past or the present. Sri Aurobindo maintains that 'it is not true in all cases that one can't write first class things in a learned language. ...

Traditions of Mysticism in Bengal - Page 109, Sadhu Santideva - 2000 - 292 pages
Aurobindo maintains that God has yet to descend on earth as the supramental Avatara (Kalki) in order to bring down the supermind and make it a permanent ingredient of the earth-consciousness. Dr. Radhakrishnan is inclined to think that ...

Spiritual Titanism: Indian, Chinese, and Western perspectives - Page 155 Nicholas F. Gier - 2000 - 302 pages
Furthermore, Aurobindo maintains that the goal of evolution is already prefigured in its beginning: "This teleology does not bring in any factor which does not belong to the totality; it proposes only the realisation of the totality ...

Indian English poetry: critical perspectives - Page 26, Jaydipsinh Dodiya - 2000 - 302 pages

Sri Aurobindo maintains that 'it is not true in all cases that one can't write first class things in a learned language... . If first- class excludes everything inferior to Shakespeare and Milton, that is another matter'.10 The modern ...

Indian psychological review 2000
When Sri Aurobindo maintains that every-thing in the wond is divinely ordained, or determined by the universal spirit, it does not mean the negation of the individuality but rather an affirmation of it, since that universal spirit is ...

Education: challenges of the twenty-first century : the global context, Kishor Gandhi - 1999 - 397 pages
With Teilhard de Chardin, it culminates in consciousness of Christ which transforms man, while Sri Aurobindo maintains that human unity being the next stage of man's evolution, according to nature's plans. Humanity must transform and...

Indian renaissance and Indian English poetry, Subhas Chandra Saha - 1998 - 120 pages
Sri Aurobindo maintains the continuity of the narrative, but interpolates Renaissance ideas in the fabric of the narrative. Thus the poem presents the ideas of the Bengal Renaissance in an artistic manner. ... 

Hindu nationalism in India: Ideological corollaries, D. D. Pattanaik - 1998 - 196 pages

HV Seshadri, following Aurobindo, maintains that nationalism is thus a stage of human evolution. He elucidates, "Nationalism in our view, is a stage for self-expression of the human spirit. It is not self-aggrandisement. ...

T.M.P. Mahadevan, R. Balasubramanian - 1998 - 251 pages
Sri Aurobindo maintains that only the Vedanta gives a satisfactory explanation of the evolution of life from matter and of mind from life because matter is a form of veiled life and life is a form of veiled consciousness. ...

Sociology, ideology, and utopia: socio-political philosophy of ... - Page 41 Debi Prasad Chattopadhyaya - 1997 - 236 pages
The Indian approach, Sri Aurobindo maintains, has been different right from the beginning. In Asia, in general, and in India, in particular, the primary human activities are "social" while the same in Europe "political". ...

Sri Aurobindo critical considerations Dr. O. P. Mathur - 1997 - 247 pages
Sri Aurobindo maintains that man is an intermediate creature, based firmly in the material consciousness and has infinite capacity of co-operating with the evolutionary thrust and thus accelerating the pace of evolution. ...

The Bhagavadgītā and St. John of the Cross: a comparative study of ..., Rudolf V. D'Souza - 1997 - 460 pages
uprightness, purity, steadfastness, self-restraint"46. Aurobindo maintains that the teacher who imparts wisdom in the BG is Krsna who is not only the God in man who unveils Himself in the world of knowledge, but the God in ...

Spectrum history of Indian literature in English - Page 235, Ram Sewak Singh, Charu Sheel Singh - 1997 - 273 pages
At the same time, Aurobindo maintains a world beyond circle or circumference — a progressive teleology that would liberate the individual human being by merging him into God who is the source of all. The individual is a point of ...

The ethical philosophy of the Gita: a comparative and critical ..., Madan Prasad Singh - 1996 - 263 pages
Although Sri Aurobindo maintains that reality is one, he neither holds to the doctrine of maya in the sense that it is illusory and can be dispelled by knowledge nor does he maintain that there are distinctions of degrees in the ...

Through a glass darkly: essays in the religious imagination - Page 215 John Charles Hawley - 1996 - 299 pages
(BCL 15: 609-10) If man's salvation, as Aurobindo maintains, lies in "a religious or spiritual idealization of a possible future humanity" (BCL 15:609), man must continue to evolve, by means of the synthetic discipline of yoga, ...

Journal of Indian Council of Philosophical Research Indian Council of Philosophical Research - 1996
Sri Aurobindo maintains that direct and non-sensuous ideas about the ultimate reality formed by pure reason are not fully accepted without some non-sensuous experience about reality which is not only possible, but is actually present in ...

The Advent Sri Aurobindo Ashram - 1996
5 Sri Aurobindo maintains that the Veda has a double aspect, internal and external. The same deities are both internal and external powers of Nature. But more than that is the psychological sense that pervades the whole of the Veda. ...

The Advent Sri Aurobindo Ashram - 1995
However, Sri Aurobindo maintains that they are yet under the shadow of ignorance. In this context it is most enlightening to learn that the Mother has declared that Supermind has manifested upon earth. This happened on 29th February, ...

Integral non-dualism: a critical exposition of Vijñānabhikṣu's ..., Kanshi Ram - 1995 - 189 pages
of Sri Aurobindo maintains that Brahman by 'involution' manifests itself as matter and then progressively brings about an unfolding of its powers through 'evolution'. (with slight alteration) — The Encyclopedia of Philosophy, Vol. ... Page vii Adjunct of the Absolute in order to lay down that it is only the Absolute Which is ultimately real. Reality according to him consists in the incidence of Sri Aurobindo maintains that Brahman by 'involution' manifests itself as ...

Sri Aurobindo on Vedic deities, Ramaranjan Mukherji - 1995 - 149 pages ... Aurobindo maintains ...

World union World Union (Organization) - 1994
"Fraternity is not even claimed to be a practicable principle".2 Sri Aurobindo maintains that these three "are three godheads of the soul; they cannot be really achieved through the external machinery of society or by man so long as he ...

José Ortega y Gasset & Alphonso Lingis are superb stylists

writing advice from Object-Oriented Philosophy by doctorzamalek (Graham Harman)

Every sentence you write should be a sentence that you could read aloud in a room without anyone ceasing to pay attention. We would all be mortified to tell a boring five-minute story at a dinner party, but plenty of people give boring forty-minute lectures in front of even larger numbers of people. Why? Don’t forget that you’re addressing real humans in your work. Humans have limited attention spans, so it’s important to pace your arguments and make sure that your readers remain interested, or even entertained. Bring in the jugglers and jesters now and then as nice interludes between difficult thoughts. Rhetorical failures are true intellectual failures, as Aristotle knew.

Choose good stylistic gurus. We all have favorite thinkers in our respective fields. But do you have favorite stylists? You should. That is to say, there should be a handful of authors you most admire as communicators. I wouldn’t make the case that José Ortega y Gasset is one of the greatest philosophers of all time, but would claim that he’s one of the best philosophical stylists of all time, and from reading his books often at a young age I learned a lot about how to make philosophy clear and communicable to a broader audience than 4 or 5 specialists. And then I met Lingis in person, and he’s a superb stylist, unnaturally gifted in this area. It’s good to have a few people like that. […] 

No two people organize their thoughts about the same subject in the same way. What is obvious to you is not obvious to everyone else. People are different. Which leads me to the next point. If you feel like you have nothing original to say, remember the following point from Alphonso Lingis:

“Go outside on a starry night and get a sense for the vastness of the universe. And realize that your fingerprint is enough to make you unique out of all that universe. And then think about how much more complicated your brain is than your fingerprint. Your brain is wired to do something that nothing else in the universe can do. And if you don’t do it, it’s not going to get done.”

He is in you, He is you

Lift your eyes towards the Sun; He is there in that wonderful heart of life and light and splendour. Watch at night the innumerable constellations glittering like so many solemn watchfires of the Eternal in the limitless silence which is no void but throbs with the presence of a single, calm and tremendous existence; see there Orion with his sword and belt shining as he shone to the Aryan fathers ten thousand years ago at the beginning of the Aryan era; Sirius in his splendour, Lyra sailing billions of miles away in the ocean of space. Remember that these innumerable worlds, most of them mightier than our own, are whirling with indescribable speed at the beck of that Ancient of Days whither none but He knoweth, and yet that they are a million times more ancient than your Himalaya, more steady than the roots of your hills and shall so remain until He at his will shakes them off like withered leaves from the eternal tree of the Universe. Imagine the endlessness of Time, realize the boundlessness of Space; and then remember that when these worlds were not, He was, the Same as now, and when these are not, He shall be, still the Same; perceive that beyond Lyra He is and far away in Space where the stars of the Southern Cross cannot be seen, still He is there. And then come back to the Earth and realise who this He is. He is quite near you. See yonder old man who passes near you crouching and bent, with his stick. Do you realise that it is God who is passing? There a child runs laughing in sunlight. Can you hear Him in that laughter? Nay, He is nearer still to you. HE is in you. HE is you. It is yourself that burns yonder millions of miles away in the infinite reaches of Space, that walks with confident steps on the tumbling billows of the ethereal sea; it is you who have set the stars in their places and woven the necklace of the suns not with hands but by that Yoga, that silent actionless impersonal Will which has set you here today listening to yourself in me. Look up, O Child of the ancient Yoga, and be no longer a trembler and a doubter; fear not, doubt not, grieve not; for in your apparent body is One who can create and destroy worlds with a breath. - Sri Aurobindo (An extract from “Whispers of Nature”, edited by Vijay, Published by Sri Aurobindo Society 1988, printed at Sri Aurobindo Ashram Press, Pondicherry) Posted by Sri Aurobindo Society, Singapore at 8:49 PM Thursday, April 2, 2009

Ethics that doesn’t need transcendent god to anchor it

mere opinion from plastic bodies

It’s important for students to realize that when they’re composing papers for philosophy courses they’re not just laying down their opinions. Provided they give reasons to support their assertions, their papers are made up of arguments, not opinions. The reasons are what make an assertion more than mere opinion.

This is why it’s unfortunate that the new philosophy series, The Stone, in The New York Times is under the Opinion banner, as Postural Thinking notes in his latest entry. Of course, many of the the pieces in the Opinion page of the newspaper are more than mere opinion. But the newspaper maintains the myth that personal views are nothing more than mere opinion, just as the cable news shows keep viewers believing that there are always two sides to every story and that, furthermore, neither of these sides is better than the other.  All opinion is equal. You believe what you believe and I’ll believe what I believe. We’re both right.

Philosophy in Semi-Spotlight

The NY Times has introduced a new series on Philosophy. Oddly enough, it is in the "opinion" section of the paper, with Simon Critchley moderating (most of Critchley's introduction has to do with Plato, for whom "opinion" was never much of a safe place to be). Critchley's introduction is provocative, and should be questionable to a philosopher. This is, however, a good thing. A philosopher should find questionable attempts at making philosophy "public", but this does not mean that it should not be done. It's a dangerous thing, but then, so is driving a car, getting on an airplane, or using an electrical device of just about any sort. Philosophy is dangerous, too, as Critchley seems to suggest in his article.

This series comes at a time when philosophy's popularity may be at an all time low. It also comes at a time when religious and political fanaticism may be at an all time high. This "high", mind you, may not be decided by the number of people who fall into such a category, but by the threat it exercises upon civilization.

Naturally, most of the potential readers of this series are probably already fairly reasonable, intelligent people. But who knows? Any chance we've got at promoting thinking is a chance worth taking these days. Perhaps, as Nietzsche said, there really are more idols than there are realities. Maybe our thinking can be the hammer, even if this hammer is broadcasted. POSTED BY JACOB AT 6:16 AM MONDAY, MAY 17, 2010

Boundaries

What I'm interested in is the boundary between philosophy and theology. Aristotle spoke of "thinking thinking of thinking." Socrates claims to have lived the life of philosophy because he was doing the bidding of the god. We study Augustine and Aquinas in philosophy schools (although many think we shouldn't). The theological influence on Heidegger's work is undeniable (Benjamin D. Crowe has shown this well in his book, Heidegger's Religious Origins.) But the question is, at what point do we stop calling something philosophy, and start calling it theology (and this is what interests me about Heidegger). POSTED BY JACOB AT 2:48 PM SATURDAY, MAY 15, 2010

Factiality, Knowledge, and Perspective: Meillassoux, Whitehead, and Latour from Networkologies by chris

I spend a LOT of time in my manuscript trying to explain precisely how we can do work very similar to Whitehead today, but without the need for these objects/classes/types being eternal or transcedental.

Pandorum: Capitalism and the Fear of a Cannibal Planet from Networkologies by chris

But can we find an ethics that doesn’t need transcendent god to anchor it? Can we find a way to be ethical beings, and a way out of the society of the spectacle? And can we find a way to stop playing god or being cannibals of the rest of the world off which we feed in the process? Can we avoid becoming paranoidly insane, and devouring ourselves and the world in the process? Can we find a way out of the bubble of contemporary spectacle-capitalism, before we eat ourselves and the world with us alive? The only way, it would seem, is to understand how it was that the original world vanished, and the mutation started in the first place. We need to remember our history, even if this is as much about the future as the past. The alternative is to simply live for pure survival, with no reason why. In which case, the masters of the universe can have their sway with us all, because we can’t see anything beyond the present moment. Which means we are blind to the mutations as they occur. And of course, the masters of the universe are a sham, they don’t exist. They are merely the paranoid projections of our collective, frightened, deer-in-headlights, spectacle dazed selves. This is I think the challenge we find ourselves in today.

(title unknown) from enowning 

The Tehran Times interviews Lawrence J. Hatab.

Q: Is 20th century the best century in the history of philosophy? Why? 

A: This is a very difficult question to answer. In a sense, no century can match the 4th Century BC in ancient Greece, because there the very nature, shape, and scope of philosophy was created for the first time, and we still wrestle with the questions of Plato and Aristotle.

But I think the 20th Century has one great element, and that is sometimes called the ""linguistic turn."" Here the questions of philosophy must begin with how our language operates, rather than with suppositions about certain ""realities"" to which our language only ""refers."" Two giants of 20th Century philosophy, Heidegger and Wittgenstein, both worked in this way.

On the other hand, one of the worst parts of the 20th Century has been the ""professionalization"" of philosophy, where the discipline has become over-specialized, insulated in academia, and conversing mainly with fellow specialists, to the point where philosophy loses touch not only with concrete affairs of life, but also with an intelligent general readership. This is one reason why public discourse has become so much more shallow and thoughtless.

Hatab has written on ethics and finitude and on empathy and Heidegger.

Tiredness and waiting

Contesting History: Cinematic Representations of Calcutta in the 1970s

from & where do all these highways go now that we are free by anirban

Chaudhuri reads Ray’s expression of bodies through Deleuze:

‘Give me a body then’: this is the formula of philosophic reversal. The body is no longer the obstacle that separates thought from itself, that which it has to overcome to reach thinking. It is on the contrary that which it plunges into or must plunge into, in order to reach the unthought, that is life. Life will no longer be made to appear before the categories of thought; thought will be thrown into the categories of life. The categories of life are precisely the attitudes of the body, its postures.

‘We do not even know what a body can do’: in its sleep, in its drunkenness, in its efforts and resistances. […] It is through the body (and no longer through the intermediary of the body) that cinema forms its alliance with the spirit, with thought. ‘Give me a body then’ is first to mount a camera on an everyday body. The body is never in the present, it contains the before and the after, tiredness and waiting. […] Perhaps tiredness is the first and the last attitude, because it simultaneously contains the before and the after; what Blanchot says is also what Antonioni shows, not the drama of communication, but the immense tiredness of the body, the tiredness there is beneath The Outcry, and which suggests to thought ‘something to communicate’, the ‘unthought’ of life.[18]

I want to stay for a moment, with Deleuze’s suggestion about tiredness as both ‘before’ and ‘after,’ as a state of being where time escapes the present by bridging a moment prior to with a moment yet to come. Tiredness – and waiting – is in fact, the most important trope defining Pratidwandi. […]

In an essay called ‘Nomad Thought’ Deleuze, in the course of an investigation of Nietzsche, produced a minor political manifesto. Society, Deleuze suggested, has developed historically, three ways of “encoding” populations: the law, the contract and the institution. In opposition to the dominance of these regimes of encoding, ideologies like Marxism and Freudianism proposed “recoding”: Marxism said the state had made people “sick” and a different state would cure them; Freudianism said the same with regard to the family.[27] The reason Nietzsche appears as a radical alternative in this larger trajectory is because he advocated “an absolute decoding.”[28] 

Deleuze performs, following this revelation, an exegesis of some themes in Nietzsche’s works. Only the last of these concerns me here. Referring to his discussion of the formation of primitive empires in the Genealogy of Morals, Deleuze argues that the process of formation or encoding might be read as the “production of two strictly correlated but different phenomena.” While in the centre there is a consolidation of power, the harnessing of an “administrative machine,” in the peripheries, people come together in “nomadic” unity, constantly decoding themselves. The nomadic “war machine” and the bureaucratic administrative machine are not discreet entities, both exist in constant tension with each other, and according to Deleuze, they continue to oppose each other even when they merge. However, although he is drawing on a historical moment, the argument is not a historical one. In contemporary societies too we find nomads – and these nomads are not migrants, they do not move. In fact, Deleuze argues, perhaps the greatest nomadic challenge in our times is to “stay in the same place while escaping the codes.”[29]

Brecht, Barthes, Bakhtin, & Baudrillard

BERTOLT BRECHT hoped to make the theatre a place of inquiry and ... by D Pollock - 1988 - Cited by 4 - Related articles

Like Bakhtin, Brecht wanted to extend "polyphonic artistic thinking" well beyond ....Following the literal shift in the location of action and .... of self-conscious theatricality support and extend the play's consistently ironic ...

Abstract

The alienation value of Brecht's early play Drums in the Night has been ignored, dismissed, and co-opted. By reciprocally engaging Drums in the Night and Bakhtin's theory of the novel, however, we can see its radically dialogic structure, appreciate its alienation value, and reappropriate its prerevolutionary dimensions for contemporary use. We can, moreover, project directions for developing a rhetoric of performed narrative consistent with both Brecht's and Bakhtin's dialogic ideal.

The Invention of "Theatricality": Rereading Bernard Dort and ... by JP Sarrazac - 2002 - Cited by 1 - Related articles
Barthes certainly owed his most refined conception of semiological reasoning to. Brechtian literalness-a polyphonic theatricality, based on a "density of signs," a "layering of signification" (1972, 26). Pure theatrical presence was ... Jean Pierre Sarrazac and Virginie Magnat - The Invention of ...

Theatricality: From Oral Traditions to Televised "Realities" by J Fiebach - 2002 - Cited by 2 - Related articles

Brecht pointed to Hitler's and the fascists' Theatralik, the German term that matches the pejorative connotation of the English word "theatricality." With ...

Arbeitsfelder der Theaterwissenschaft. Edited by Erika Fischer ... by M McGowan – 2009

sent, where theatricality becomes a central paradigm of contemporary reality. ... positions repeatedly echo Brechtian ideas. In the second thematic group, ... the potential of film'sliteral uncoupling of sound and image to ...

Anna Deavere Smith: Perspectives on her Performance within the ... by CR Lyons - Cited by 10 - Related articles

The following aesthetic tenets inform Brecht's description of epic acting: 1. The theatricalityof the performance is brought to the foreground in order to ...

Consciousness and Structure in Danton'$ Death Jutka Devenyi

The Brechtian atmosphere is the result of the synecdochic structure, ... of the substitution of one literal term for another, but in synecdoche, ...... For a detailed analysis of the play'stheatricality and its relationship to ... 

The radical in performance: Between Brecht and Baudrillard B Kershaw - 1999 - books.google.com

The Radical in Performance interrogates the crisis in contemporary theatre and celebrates the subversive in performance. It is the first full-length study to explore the link between a Western theatre culture, which, says Kershaw, is largely 'past its sell-by ... 

ArtCat - Chelsea - Derek Eller Gallery - Dominic McGill, FuturePerfect by ArtCat
Dominic McGill’s exhibition FuturePerfect explores the construction and representation of history through epic works in graphite. Interested in Baudrillard’s concept of the collapse of historical linearity due to the speed of information, McGill constructs vivid timelines of text and imagery that have no beginning and no end. As McGill explains the show’s title: “The Future Perfect tense allows us to talk of the past in the future. If linearity has collapsed, then we can talk about the future by referencing the past and vice-versa”.

Social Media: Documentation as Stratification « PJ Rey: Posts from ...by pj.rey
We resist the culture of documentation altogether, hoping that the system collapses so that we can retreat into the past (I call this the Baudrillard option). 2.) We take seriously the digital divide, adopting a rights-based discourse ...

more than meets the eye: Better Late Than Never by donald brackett
And though it was the charming and exhausting Baudrillard who has recently taken up the theme of the end of history, and its sudden reversal in a flow of time running backwards, it was E. Canetti who first postulated that indeed at a ...

Essence of Sri Aurobindo and Mataji breathes in every living tree

Auroville and FTII moments-by Mayuri Upadhya « Nritarutya ...

At Auroville, there is the right recipe for harmonious integration. Mix of cultural roots of people exerts an influence on its peaceful co-existence. ... Read more …

Chittaranjan Das, Manoj Das, & Mahapatra Nilamani Sahu

Chittaranjan Das

Born on October 3rd 1923 Sri Chittaranjan Das has been admired by his readers as a renowned creative talent. He is exceptional in his essays, travel literature and in the field of translation and has vast command over foreign languages. In 1960, for his essay Jeevana Bidyalaya he was awarded by Orissa Sahitya Akademi. He was adorned with Sarala Award in 1989 for his essay Orissa O’ Oriya. In the year 2000, he has been awarded by Kendra Sahitya Akademi for his lucid essary ‘Biswaku Gabaksha’.

His essay and lucid writings include Sila O’ Salarma (1958), Samaja, Paribartan O’ Bikasha (1958), Kete Diganta (1972), Taranga O’ Tadita (1975), Manishad (1978), Ekalabya Katha O’ Anyanya Prabandha (1978), Jatire Mu Jabana (1979), Siksharu Sankaramana (1981), Sanskruti O’ Odisha (1981), Gandhi Gopabandhu (1981), Nakha Darpanena (1982), Pasyati Dishi Dishi (1986), Aramya Rachana (1986), Odisha O’ Odia (1988), Aau Eka Drushtire (1990), Neta O’ Narayana (1990), Chid Bistara, Sabu Mulare Manisha, Hasa Kete Kanda Kete, Grantha Manthana, Sampadakara Stambha (1st, 2nd, And 3rd), Anabana Rachana, Abhaya Amitrate And Kalaku Kajwala.

His travel literatures include Nepalapathe (1948), Ganjamalare Satadina (1955), Sagara Jatri (1955), Denmark Chithi (1955), Shilatirth (1991), Bharataru Chin (1988), Ertej Israel, Sagara Patha, His Poetry Includes Dui Adhyaya (1948). His Translation Include Samaja Gabesana Bidhi, Dasi Silia, Raj Kumar Mahamanaba, Bidrohi Atma, Mo Jeevana O’ Sadhada, Dasisil Ja Rajkumar, Sammohini, Chasi, Voctor Jivago, Mo Hrudaya Pilanka Pain, Jane Sikshakanku Chithi, Jasnaya Polyana, Rabindra Galpa Chayana, Russia Chithi, Dui Bhouni, Binodini, Prathama Pratisruti, Chhatranka Prati, Nari Samaja Prati, Swasthyara Chabi, Ramanama, Satyagraha, Matru Rachanabali (17 Parts), Maa And Sri Aurobindo.

His research books include Achyutananda O’ Panchasakha Dharma, Odishare Mahima Dharma, Santha Sahitya, Odia Sahityara Sanskrutika Bikasha Dhara, Bhakta Charan Das, Balaram Das, Alokara Kabi Rabindranath and a Glimpse into Oriya Literature (1982).

His children’s literatures include Gapa Agapa, Esopkatha, Manishanka Madhyare Manisha, Kete Deshara Katha, Sundara Desha Finland And Marco Polo.

His biographies include Nabakrushna Choudhury, Bhinna Jane Vivekanada and autobiography includes Mitrasya Chakshusa. Other creations are Jangala Achithi, Jeevana Vidyalaya 1st Part (1960), 2nd Part (1962) and Rohitara Diary. [A glimpse into Oriya literature, Odia sahityara itihasa: Samajika-samskrtika bibhibhumi [i.e. bhittibhumi], Bisvaku gabaksha, Mitrasya cakshusha, Bhakta Charana Das (Makers of Indian literature), Balarama Das (Makers of Indian literature),  Letters from a Forest School] 

Mahapatra Nilamani Sahu

Mohapatra Nilamani Sahu was born on 22nd December 1926 at Niali – Village of Cuttack district. He started his career as a Lecturer in Oriya literature.

In the post-independence period, he is known as a best story-writer. He is adorned with different awards for his favourite short stories which have been admired by scholars and general public. These include ‘Akasha Patata’ story book for which he received Orissa Sahitya Akademi Award in 1979. For his story edition titled ‘Abhisapta Gandharva’ in 1983, he received Sarala Award and again in 1984 he was adorned Kendra Sahitya Akademi Award for the same book.

His story editions include Prema Tribhuja published in 1952, Michha Bagha In 1955, Srunantu Sarbe Amrutasya Putra In 1957, Ganjei O’ Gabesana In 1961, Ranu Apa Tharu Pushi Parjyanta, Andha Ratira Surya, (1965), Anya Rupa Rupantara, Akasha Patala, Abhisapta Gandharba, Pingala Se Anya Jane, Kapota Pakhi Gru Mora, Sumitrara Hasa, Bishnu Maya, Michha Bagha, Papa O’ Mukti, Se Kala Pakhala, Brundabanara Sesha Dhupa, Ja Devi Sama Grushesu, Galpa Bichitra, Nibeditara Naisyabhisara.

His novels include Dhara O Dhara, Tamasi Radha, Hansa Mithuna. His criticism books include ‘Sahityara Katha O Ramya Rachana Sahityara Parabar. [Mahapatra Nilamani Sahu racana samagra]

Manoj Das

Born on 27th February 1934, son of Madhu Sudana Das. He is a story-writer of international repute. His creations include ‘Dhumrava Diganta’, Lakshmira Abhishara and Manoja Panchabisanti. His edited story Sesha Basantara Chita. In 1972 for his story ‘Katha O Kathani, he got Kendra Sahitya Akademi award for his short story Aranyaka. He got Orissa Sahitya Akademi Award in 1981. He got Sarala Award for his book ‘Dhumrava Diganta’. For sometime he was associated with Oriya reputed journal Dignta. Now he is the editor of English popular monthly The Heritage published from Chennai. [Selected Fiction, Tales told by mystics, Manoj Das: A critical study, Chasing the Rainbow: Growing Up in an India Village, Sri Aurobindo-The Hour Of God: Selections From His Writings] 

Sri Aurobindo's contribution often goes unrecognised

Celebrating Aurobindo

PADMINI B. PATELL

The occasion of the centenary year of Aurobindo's arrival in Puducherry was highlighted through a play.

Powerful performance:Of the play

In homage to Sri Aurobindo on the occasion of the centenary year of his arrival in Punducherry, a play “Tryst with God” was staged by the students of the Sri Aurobindo International School (SAIS). The enactment of the historic Alipore Jail Trail was both enlightening and thought provoking with a cast of 35 students doing their school proud.

It was in 1908 that Sri Aurobindo was imprisoned by the British for being the prime suspect in the bomb outrage that killed two European ladies in Calcutta. The 12 months of solitary confinement that followed in the Alipore Jail proved to be the turning point in the life of the revolutionary mystic.

While behind bars he read the Bhagavad Gita and had what he termed a ‘tryst with Lord Krishna who from then on became his master and guide. It was the famous defense lawyer Chittaranjan Das who fought his case in which Sri Aurobindo was acquitted.

“Enacting Sri Aurobindo has given me a better understanding of this great personality – it has immensely increased my regard for him and gratitude to my school,” says Susheel of Std. X who played the poet Sage. An impressive performance by Pranav as Chittaranjan Das and explanations by Narrators Aila and Avani gave clarity to the mixed age groups in the audience. “When we speak about India's Independence Sri Aurobindo's contribution often goes unrecognised. This play helped us understand the crucial role played by him in the freedom struggle,” says Stage Manager, Aila Bandagi. “Tryst with God” was conceived and scripted by Dr Chhalamayi Reddy, Principal, SAIS and sponsored by Aurobindo Pharma Ltd.

Promoting education

The Institute of Human Study opened the SAIS with the blessings of the Mother in 1965 to promote education in the light of Sri Aurobindo's vision. Integral education with emphasis on the development of all the different parts constituting the human being through holistic learning is keenly followed here.

Sri Aurobindo arrived in Puducherry on April 4 1910

To commemorate the centenary year the “Aurobindo Express” from Howrah to Puducherry was flagged off on April 9, 2010

This train will have a special exhibition coach on the life and times of Sri Aurobindo

For information on camps: email: youthcamp2010@hotmail.com for camps organised by Sri Aurobindo Society (for children above 15) The Hindu Young World Tuesday, Apr 27, 2010

They positively love how feisty he is

Re: Samkhya is related to the system of counting with zeros

by Tusar N. Mohapatra on Thu 22 Apr 2010 09:52 AM IST |  Profile |  Permanent Link

[An allusion to the Sāńkhya Theory of Causation is found in a verse of Naishadhacarita. The concerned verse is King Nala’s speech to the four gods, viz. Indra, Agni, Varuņa and Yama. Seeing the gods on the way to Damayantī’s ‘svayamvara’, Nala observes that gods are nectar-incarnate. As he opines, there is no difference between an effect and its cause; verily a person’s body is the product of food and his eyes are immersed in nectar by looking at the nectar-fed bodies of the gods. By: Dr. Harekrishna Meher] 

Tusar N Mohapatra has left a new comment on your post "Bijan Ghose cannot claim that the 1954 edition is ...": Posted to Savitri Era Open Forum at 1:38 PM, April 22, 2010

[John Milbank, the Theological Blogosphere & You: A Pathology from An und für sich by Brad Johnson

For starters, like most theological bloggers, he is male. Very male, let’s say... Second, there is also the hallmark of Milbank’s style, his abrasive rhetoric, style & attitude. In fact, this is what so many people return to, when called upon to explain their undying interest in him. (E.g., “I don’t agree with what he says, but I love how he handles himself!”) They positively love how feisty he is. He, in short, makes for good blog copy — again, not unlike a fellow blogger, in his case, an A-list theology blogger — you link to immediately, maybe even block quote. (After all, was not your blogroll practically made for abrasive, overblown, unsubstantiated assertions?) Oh, and let’s not forget his occasional deployment of online pseudonymity. No blogger is innocent of that from time to time.]

Videos: Music for the Centenary of Sri Aurobindo's arrival in ...
"A Centenary's Salutations to Sri Aurobindo" is a musical composition by Shobha Mitra, presented by teachers and students of The Vocal Music Section of the ...

[25 September 2008 Dear Manoj-da,

I decided to write about Sri Aurobindo, first, because I find him tremendously interesting. I won’t go any farther than this. You will recall that I explained to you once that I find it difficult if not impossible to proclaim from the housetops my feelings about things that mean a lot to me. I’ve always been amazed to find that others do not have this problem, and that they talk with perfect strangers about things that are deeply important to them. IY Fundamentalism - Letter to the Managing Trustee, from Peter Heehs]

How the poet Sri Aurobindo had grown along with his symbols

Srikant J. replied to kalpana's discussion 'What does your soul rejoice in?'

Dear Gopal, Birds of same feathers flock together, - the boatman(Kevat) reminded Lord Rama too ! I myself am in the same business as you - an engineer; only I am a civil engineer passed out of our Centre of Education. Our ishta-devata according to b… from ASPIRATION - Aspiration is a call to the Divine. — The Mother

Aurora Mirabilis: Sri Aurobindo's life in the form of a novel by ...
Based on the life of Sri Aurobindo, the book extracts richly from books, letters, reports, records, biographies, archival photographs and unpublished manuscripts while maintaining the independence and fictionary taut element of a novel ...

Savitri Era Open Forum: We need a "critical edition" of Savitri ...
So I as much as anyone care about the edition I use being exactly correct according to SriAurobindo's latest corrections and wishes. But the only way we can get to that goal is through a thoroughly annotated critical edition, ...

PROPHET666: SRI AUROBINDO'S NON-DUAL EXPERIENCES by prophet666
 What has really made an impression on my mind, are the experiences in NON-DUALITY, experienced by Sri Aurobindo, when he was an under trial, for actively participating in the Indian independence movement. While in jail he was visited by Swami Vivekananda, who instructed him on the working of the super-consciousness. The under mentioned experts are taken from Sri Aurobindo’s Uttarpara Speech 30 May 1909…

What becomes clear from studying the experiences of Sri Aurobindo is that one can experience the enlightened state and remember, feel, see and live it. The soul does not cease to have an individual existence. True enough in the state of Non-Duality, one becomes one with everything, one is everything and everything becomes one.

These experiences of Sri Aurobindo, in his own words contradict the view held by some, that in the Non-Dual state as the ego is annihilated, it ceases to exist and hence enlightenment cannot be experienced.

Sri Aurobindo Quotes
Evolution is not finished; reason is not the last word nor the reasoning animal the supreme figure of Nature. As man emerged out of the animal, ...

from Jitendra Sharma aurofrance@gmail.com to "Tusar N. Mohapatra" tusarnmohapatra@gmail.com date 29 March 2010 11:29 subject Re: [Savitri Era Open Forum: We need a "critical edition" of Savitri]

Sri Aurobindo allows us to "taste with knowledge His ambrosia and His nectar" from the pure stream of ’Savitri’. This great book plays a miraculous role in uplifting and divinising the consciousness of a Sadhak of the Integral Yoga.  I have in my possession a copy of the first limited edition of the 'Savitri' signed by the Mother.  - Jitendra Sharma

Symbolism In The Poetry Of Sri Aurobindo by Syamala Kallury

This book will be an interesting and useful guide to the students of Indo-Anglian poetry. It identifies some recurring symbols in the poetry of Ari Aurobindo, traces their development and their final culmination into Savitri. It also shows how the poet Sri Aurobindo had grown along with his symbols and evolved himself finally into a Yogi. Sri Aurobindo is in the long line of the seer-poets of India and his message has an all-time relevance to society

About The Author: Dr. Syamala Kallury (b. 1949) served for over a decade as lecturer in English in the Colleges run by the Govt. of Andhra Pradesh. She also taught for three years as lecturer in Sri Venkateswara College, University of Delhi. In June 1983 she was awarded the Defree of Doctor of Philosophy by the Andhra University for her work "Symbolism in the Poetry of Sri Aurobindo".