The Philosophical Traditions of India

Raju, P. T.

doi:10.4324/9780203706695

Cited by 14 publications

(6 citation statements)

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“…According to the Pancha kosha theory in Vedanta, Atman is the innermost layer seated in the Anandamaya kosha which represent "no thought activity" where the activity of lower mind learning patterns are absent (see figure 36; for lower mind learning patterns) and hence it is often described in the Upanishads, is characterized as Sat-cit-ānanda (truth-consciousnessbliss) (Raju 1992, Deutsch 1980. It is the pervasive, infinite, eternal truth, consciousness, and bliss that, while changing, is the cause of all changes [Lochtefeld 2002, Fowler 2002, pp.…”

Section: Tamas (Darkness Inertia Ignorance)mentioning

confidence: 99%

Vedanta as a Foundation Model of Mind Learning Patterns: An Introduction

JARALI

2024

Preprint

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The model of mind learning should encompass all variations of adaptive processes in humans and other advanced animals. This study introduces a biological classification of learning that delineates the nature of mind learning through emotions and intelligence. It posits that learning and emotions can be classified into one of three levels: conscious, subconscious, and unconscious which is guided by soul. This approach organizes intelligence based on learning and unlearning, independent of age, and partitions the nervous system into minds of childhood and adulthood, achieving parallel consciousness, parallel subconsciousness, parallel unconsciousness and Akashic space involving spiritual information loss. Furthermore, it includes that learning includes evolutionary and social aspects. Despite the challenge of biologically explaining the classical grounded theory from a psychological standpoint, this study encompasses all six major paradigms in psychology (biological, psychodynamic, behavioral, cognitive, spiritual, and humanistic). It also discusses that why take Vedanta as a foundation in rejecting the Western psychology within the framework of Cosmic, Vedanta, Spiritual and Materialistic Intelligence and the concept of the soul specifically taken from Vedanta as a basis of the mind learning pattern(s) and renaming in Sanskrit accordingly.

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Section: Tamas (Darkness Inertia Ignorance)mentioning

confidence: 99%

Vedanta as a Foundation Model of Mind Learning Patterns: An Introduction

JARALI

2024

Preprint

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“…85 Because the regress problem is driven by an assumption, the ab initio requirement can be rejected. 86 In Sen's interpretation, self-creating self-consciousness with virtual autonomy does never exist. In Western logic also we are required to accept that the self is not self-creating, and complete self-creation is impossible.…”

Section: Theory Of Justification and Infinite Regressmentioning

confidence: 99%

Tolerant Values and Practices in India: Amartya Sen’s ‘Positional Observation’ and Parameterization of Ethical Rules

Saha¹

2015

Tattva

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In explaining the reasons for sustained existence of tolerance in Indian philosophical mind and continuation of tolerant practices in socio-political life, Amartya Sen argues that tolerance is inherently a social enterprise, which may appear as contingent, but for all intents and purposes is persistent. Basing his thesis that is opposed to Cartesian dualism, which makes a distinction between mind and body, Sen submits that Indian system of universalizing perception finds a subtle form of connection between mind and body. He expands the ancient core worldview, Vasundhara kutumbakam (entire world as one family) as a secular tolerant civil code,1which makes a connection between the transcendental and the pragmatic planes of consciousness, and reconstructs a thesis about tolerance around human consciousness, which is collectivized and anchored in an acknowledged public space in society that is joined together psychologically as well as philosophically. Tolerance as consciousness can be regarded a necessary condition for playing the role of intentionality as stipulated by classical philosophy (Advaita Vedanta; buddhi, or intelligence as in Samkhya and Yoga). Aware of this ancient wisdom that accepts relativism as an impasse over some evaluative matter, Sen avoids the pitfalls of cultural relativism in tolerance by offering an argument that is based on the metaphysics of Advaita Vedanta and other religious and secular literature, and epitomizes an internationalizing virtue in tolerant traditions. I would examine some interconnected issues, such as the ethical “perimeter” of Sen’s philosophical observation of totalized value system and Indian tolerant attitudes in real life, etc., raising the broader question about the location of cultural identity in relation to supranational state organization. My chief argument is that Sen has been able to observe a connection between the Advaita Vedantic moral philosophy that informs that viewed from the Brahmanic perspective of absolute knowledge in unity, the apparent subject of duality is not the ultimate subject. My conclusion is that valuing of tolerance, individual liberty as well as civil rights is a particular contribution of Western thinking and philosophy; the Western advocates of these rights often provide ammunition to the non-Western critics of tolerance and human rights.

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“…b. Negative preference utilitarianism completely denies the moral value of preferencesatisfaction [Fricke,20].…”

Section: The Negative Utilitarian Intuitionmentioning

confidence: 99%

Negative Utilitarianism and Buddhist Intuition

Contestabile

2014

Contemporary Buddhism

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Various authors suggested that Buddhism may be a kind of negative utilitarianism. A closer examination of the corresponding intuitions leads to the following result:  Negative utilitarianism, understood as an umbrella term, models the asymmetry between suffering and happiness and therefore accords with the Buddhist intuition of universal compassion.  The Noble Truths of Buddhism accord with the negative utilitarian intuition that (global)suffering cannot be compensated by happiness.  Some forms of Buddhism and negative utilitarianism share the intuition that non-existence is a perfect state.

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The Philosophical Traditions of India

Cited by 14 publications

References 0 publications

Vedanta as a Foundation Model of Mind Learning Patterns: An Introduction

Vedanta as a Foundation Model of Mind Learning Patterns: An Introduction

Tolerant Values and Practices in India: Amartya Sen’s ‘Positional Observation’ and Parameterization of Ethical Rules

Negative Utilitarianism and Buddhist Intuition

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