Search results for 'Hindu meditations' (try it on Scholar)

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  1.  7
    David Frawley (2004). Yoga and the Sacred Fire: Self-Realization and Planetary Transformation. Lotus Press.
    Yoga and the Sacred Fire explores the evolution of life and consciousness according to the cosmology and psychology of Fire, viewing Fire not only as a material ...
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  2. Osho (1978). Dance Your Way to God: A Darshan Diary. Rajneesh Foundation.
     
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  3. Gary Hatfield (1986). The Senses and the Fleshless Eye: The Meditations as Cognitive Exercises. In Amelie Rorty (ed.), Essays on Descartes' Meditations. University of California Press 45–76.
    According to the reading offered here, Descartes' use of the meditative mode of writing was not a mere rhetorical device to win an audience accustomed to the spiritual retreat. His choice of the literary form of the spiritual exercise was consonant with, if not determined by, his theory of the mind and of the basis of human knowledge. Since Descartes' conception of knowledge implied the priority of the intellect over the senses, and indeed the priority of an intellect operating independently (...)
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  4.  65
    Christia Mercer (2014). The Methodology of the Meditations: Tradition and Innovation. In David Cunning (ed.), The Cambridge Companion to Descartes’ Meditations. Cambridge University Press 23-47.
    Descartes intended to revolutionize seventeenth-century philosophy and science. But first he had to persuade his contemporaries of the truth of his ideas. Of all his publications, Meditations on First Philosophy is methodologically the most ingenuous. Its goal is to provoke readers, even recalcitrant ones, to discover the principles of “first philosophy.” The means to its goal is a reconfiguration of traditional methodological strategies. The aim of this chapter is to display the methodological strategy of the Meditations. The text’s (...)
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  5. Marcus P. Adams (2014). The Wax and the Mechanical Mind: Reexamining Hobbes's Objections to Descartes's Meditations. British Journal for the History of Philosophy 22 (3):403-424.
    Many critics, Descartes himself included, have seen Hobbes as uncharitable or even incoherent in his Objections to the Meditations on First Philosophy. I argue that when understood within the wider context of his views of the late 1630s and early 1640s, Hobbes's Objections are coherent and reflect his goal of providing an epistemology consistent with a mechanical philosophy. I demonstrate the importance of this epistemology for understanding his Fourth Objection concerning the nature of the wax and contend that Hobbes's (...)
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  6.  35
    Andreea Mihali (2014). The Cambridge Companion to Descartes’ Meditations, Cunning David Cambridge, New York:Cambridge University Press,2014; XVIII +320 Pp.; $30.95 Isbn:978-1-107-63048-2. [REVIEW] Dialogue 54 (3):569-571.
    In early 2014, Descartes’ Meditations joined the short but select list of Western Philosophy texts that have an entire Cambridge Companion dedicated to them. (The list includes Hobbes’ Leviathan, Kant’s Critique of Pure Reason, Locke’s Essay, Nozick’s Anarchy, State and Utopia, Darwin’s The Origin of Species, Plato’s Republic, and Spinoza’s Ethics. Hume’s Treatise is also expected to be added to the list before the end of the year.) To set itself apart from the many existing volumes that offer guidance (...)
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  7.  16
    Irina Kuznetsova, Jonardon Ganeri & Chakravarthi Ram-Prasad (eds.) (2012). Hindu and Buddhist Ideas in Dialogue: Self and No-Self. Ashgate.
    The debates between various Buddhist and Hindu philosophical systems about the existence, definition and nature of self, occupy a central place in the history of Indian philosophy and religion.
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  8.  65
    Andreea Mihali (2013). Descartes' Meditations—A Critical Guide Detlefsen Karen, Editor Cambridge, New York: Cambridge University Press, 2013; Reviewed By. [REVIEW] Dialogue (4):1-3.
    The Cambridge Descartes’ Meditations—A Critical Guide, a recent addition to the numerous companion texts, guidebooks, introductions and commentaries already available, aims to provide novel approaches to important themes of Descartes’ Meditations by combining contextualism and analysis (of arguments). Organized in four parts (Skepticism, Substance and Cause, Sensations, and The Human Being), the volume contains contributions from (mainly) established scholars of Early Modern Philosophy.
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  9.  20
    David L. Gosling (2013). Embodiment and Rebirth in the Buddhist and Hindu Traditions. Zygon 48 (4):908-915.
    The belief that humans are more than their bodies is to a large extent represented in the Hindu and Buddhist traditions by the notion of rebirth, the main difference being that the former envisages a more corporeal continuing entity than the latter. The author has studied the manner in which exposure to science at a postgraduate level impinges on belief in rebirth at universities and institutes in India and Thailand. Many Hindu and Buddhist scientists tend to believe less (...)
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  10. Lawrence Nolan & Alan Nelson (2006). "Proofs for the Existence of God," in The Blackwell Guide to Descartes’ Meditations. Blackwell Publishing.
    We argue that Descartes's theistic proofs in the 'Meditations' are much simpler and straightforward than they are traditionally taken to be. In particular, we show how the causal argument of the "Third Meditation" depends on the intuitively innocent principle that nothing comes from nothing, and not on the more controversial principle that the objective reality of an idea must have a cause with at least as much formal reality. We also demonstrate that the so-called ontological "argument" of the "Fifth (...)
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  11.  3
    Peter Van der Veer (2010). Transnational Religion; Hindu and Muslim Movements. Journal for the Study of Religions and Ideologies 3 (7):4-18.
    This paper deals with transnational Hindu and Muslim movements. It rejects the common assertion that migrant communities are conservative in religious and social matters by arguing that ‘traditionalism’ requires considerable ideological creativity that transforms previous practices and discourses considerably. It suggests instead that religious movements, active among migrants, develop cosmopolitan projects that can be viewed as alternatives to the cosmopolitanism of the European Enlightenment. This raises a number of challenges concerning citizenship, integration and political loyalty for governmentality in the (...)
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  12.  26
    Shyam Ranganathan, Hindu Philosophy. Internet Encyclopedia of Philosophy.
    The compound “Hindu philosophy” is ambiguous. Minimally it stands for a tradition of Indian philosophical thinking. However, it could be interpreted as designating one comprehensive philosophical doctrine, shared by all Hindu thinkers. The term “Hindu philosophy” is often used loosely in this philosophical or doctrinal sense, but this usage is misleading. There is no single, comprehensive philosophical doctrine shared by all Hindus that distinguishes their view from contrary philosophical views associated with other Indian religious movements such as (...)
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  13.  1
    Swami Akhilananda (1948). Hindu Psychology. Its Meaning for the West. Journal of Philosophy 45 (9):251-252.
    The six volume Psychology ann Religion set of the International Library of Psychology explores the interface between psychology and religion, looking at aspects of religious belief and mysticism as related to the study of human consciousness. Hindu Psychology looks at the relevance of Hindu belief systems and theories of perception for the West.
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  14.  10
    Mahatma Gandhi (1978). Hindu Dharma. Orient Paperbacks.
    These are both critical as well as constructive, and thus inspire the reader to be a better Hindu and a better citizen of India and the world.
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  15.  11
    Theos Bernard (1947/1968). Hindu Philosophy. New York, Greenwood Press.
    Text extracted from opening pages of book: HINDU PHILOSOPHY TO MY TEACHER HINDU PHILOSOPHY By THEOS BERNARD, Pn. D. PHILOSOPHICAL LIBRARY New York COPYRIGHT, ...
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  16. Raymond Hain (2014). Individuality and Personality in Maritain and Classical Hindu Philosophy. In Peter Koritansky (ed.), Human Nature, Contemplation, and the Political Order: Essays Inspired by Jacques Maritain’s Scholasticism and Politics. The American Maritain Association 63-73.
    Jacques Maritain claims in the opening pages of Scholasticism and Politics that his distinction between individuality and personality is a universal one, and is found prominently, for example, in classical Hindu philosophy. After explaining Maritain's use of these terms, and their importance in Scholasticism and Politics, I consider the principle Upanishads and The Bhagavad Gita in order to see how true Maritain's claim might be, and what importance this might have for politics.
     
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  17.  3
    Gary Hatfield (2014). The Routledge Guidebook to Descartes' Meditations. Routledge.
    Descartes is widely regarded to be the father of modern philosophy and his Meditations is among the most important philosophical texts ever written. _The Routledge Guidebook to Descartes’ Meditations_ introduces the major themes in Descartes’ great book and acts as a companion for reading this key work, examining: The context of Descartes’ work and the background to his writing; Each separate part of the text in relation to its goals, meanings and impact; The reception the book received when first (...)
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  18.  8
    Arvind Sharma (2006). A Guide to Hindu Spirituality. World Wisdom.
    "Renowned scholar of Hinduism, Arvind Sharma, presents a concise and highly accessible introduction to the essence of Hindu spirituality which includes 13 black ...
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  19.  11
    Kedar Nath Tiwari (1998). Classical Indian Ethical Thought: A Philosophical Study of Hindu, Jaina, and Buddhist Morals. Motilal Banarsidass Publishers.
    The book is a philosophical treatise on the Hindu, Bauddha and Jaina morals meant for the University students of Indian Ethics as well as for the general readers interested in the subject.
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  20. K. Ramakrishna Rao (2005). Perception, Cognition, and Consciousness in Classical Hindu Psychology. Journal of Consciousness Studies 12 (3):3-30.
    Perception is sensory awareness. Cognition is reflective awareness. Consciousness is awareness-as-such. In Indian psychology, as represented by Samkhya-Yoga and Advaita Vedanta systems, consciousness and mind are fundamentally different. Reality is the composite of being (sat), knowing (cit) and feeling (ananda). Consciousness is the knowledge side of the universe. It is the ground condition of all awareness. Consciousness is not a part or aspect of the mind. Mind is physical and consciousness is not. Consciousness does not interact with the mind, the (...)
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  21.  7
    Maria Heim (2004). Theories of the Gift in South Asia: Hindu, Buddhist, and Jain Reflections on Dāna. Routledge.
    In South Asia, the period between 1100 and 1300 CE was a particularly prolific time for theorists from India's three main indigenous religions - Hinduism, Buddhism, and Jainism - to articulate their views on the face-to-face gift encounter. Their gift theories shaped a cosmopolitan sensibility that shared ethical and aesthetic values that reached across regional, sectarian, and religious boundaries. This book explores the ethical and social implications of unilateral gifts of esteem, offering a perceptive guide to the uniquely South Asian (...)
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  22. S. Cromwell Crawford (1995). Dilemmas of Life and Death Hindu Ethics in North American Context. Monograph Collection (Matt - Pseudo).
     
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  23.  1
    Austin B. Creel (1977). Dharma in Hindu Ethics. Firma Klm.
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  24. Harold G. Coward, Julius J. Lipner & Katherine K. Young (1990). Hindu Ethics: Purity, Abortion, and Euthanasia. Philosophy East and West 40 (4):566-568.
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  25. John McKenzie (1971). Hindu Ethics. New Delhi,Oriental Books Reprint Corp.; Exclusively Distributed by Munshiram Manoharlal.
  26.  38
    Saral Jhingran (1989). Aspects of Hindu Morality. Motilal Banarsidass Publishers.
    Chapter HINDUISM THROUGH THE AGES /. Intimate Relation between Religion, Philosophy and Ethics in Hinduism As observed in the preface, the present work ...
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  27. Arvind Sharma (1982). The Purusarthas a Study in Hindu Axiology. Asian Studies Center, Michigan State University.
     
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  28.  8
    Roderick Hindery (1978). Comparative Ethics in Hindu and Buddhist Traditions. Motilal Banarsidass.
    The book contains elaborate notes, two appendices, critical textual matter, a diagram of topical parallels, a bibliography, and an index.
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  29. Beatrice Bruteau (1974). Evolution Toward Divinity: Teilhard De Chardin and the Hindu Traditions. Wheaton, Ill.,Theosophical Pub. House.
  30.  3
    S. Cromwell Crawford (1974). The Evolution of Hindu Ethical Ideals. Firma K. L. Mukhopadhyay.
  31. John McKenzie (1922/2006). Hindu Ethics: A Historical and Critical Essay. Martino Pub..
     
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  32.  1
    Vishwanath Prasad Varma (1956). Studies in Hindu Political Thought and Its Metaphysical Foundations. Philosophy East and West 5 (4):354-355.
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  33.  6
    Jesús González Fisac (2011). Forma (estructura) y fenomenología en Ortega. Un análisis del “campo visual” en el entorno de las Meditaciones / (Form (structure) and Phenomenology in Ortega. An analysis of “visual field” in the surroundings in the 'Meditations [on Quixote]'. Revista de Filosofía (Madrid) 36 (1):117-137.
    Los estudios sobre la fenomenología de Ortega apenas han atendido al víncunlo entre forma o estructura y campo del fenómeno. Ortega ha insistido en la formalidad del ámbito de aparición de los fenómenos, que ha vinculado con su radicalidad. La forma del ámbito emerge dentro del campo como un juego de diferencias, de la que el par superficie/ profundidad es el fundamental. En este trabajo vamos a mostrar que la formalidad del ámbito tiene un ejemplo señalado en los análisis del (...)
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  34.  3
    René Guénon (1945). Introduction to the Study of the Hindu Doctrines. London, Luzac & Co..
    The concluding chapter lays down the essential conditions for any genuine understanding between East and West, which can only come through the work of those who have attained, at least in some degree, to the realization of 'wisdom uncreate' ...
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  35.  3
    Hemalatha Ganapathy‐Coleman (2013). Raising “Authentic” Indian Children in the United States: Dynamism in the Ethnotheories of Immigrant Hindu Parents. Ethos: Journal of the Society for Psychological Anthropology 41 (4):360-386.
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  36. Kala Acharya, Nicholas Manca & Lalita Namjoshi (eds.) (1999). A Dialogue: Hindu-Christian Cosmology and Religion. Somaiya Publications.
  37.  1
    Sivaswamy Aiyer & S. P. (1935). Evolution of Hindu Moral Ideals. [Calcutta]Calcutta University.
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  38. Ramaswami Aiyar & P. C. (1959). Fundamentals of Hindu Faith and Culture. Madras, Ganesh.
     
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  39. Mulk Raj Anand (1962). Kama Kala Some Notes on the Philosophical Basis of Hindu Erotic Sculpture. Nagel.
     
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  40. I. B. Oka Punia Atmaja (1992). The Hindu Ethics of Holy Veda as Found in Bali: Sanskrit Texts with English and Indonesian Translations. World Hindu Federation, Asean-South Pacific Zone.
     
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  41. Krishna Prakash Bahadur (1995). A Source Book of Hindu Philosophy. Ess Ess Publ..
  42. Bettina Baumer & John R. Dupuche (eds.) (2005). Void and Fullness in the Buddhist, Hindu, and Christian Traditions: Sunya-Purna-Pleroma. D.K. Printworld.
     
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  43. Siva Sadhan Bhattacharjee (1978). The Hindu Theory of Cosmology: An Introduction to the Hindu View of Man and His Universe. Bani Prakashani.
     
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  44. Pratima Bowes (1978). The Hindu Religious Tradition: A Philosophical Approach. Routledge and Kegan Paul.
     
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  45. Margaret Chatterjee (1997). Studies in Modern Jewish and Hindu Thought. Monograph Collection (Matt - Pseudo).
     
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  46. Ramchandra Narayan Dandekar (1972). Universe in Hindu Thought. Bangalore,Dept. Of Publications & Extension Lectures, Bangalore University.
     
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  47. John Davies (2000). Hindu Philosophy the Sankhya Karika of I Swara Krishna.
     
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  48. Stefano De Santis (1995). Nature and Man: The Hindu Perspectives. Sole Distributors, D.K. Book Agencies.
     
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  49. David Frawley (1990). From the River of Heaven: Hindu and Vedic Knowledge for the Modern Age. Passage Press.
     
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  50. Nehemiah Nilakantha Sastri Goreh (2003). A Christian Response to the Hindu Philosophical Systems. Punthi Pustak.
     
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