Ancient Indian philosophies consider self-realization as a fundamental concept and aim of human life, which appears theoretically similar to the self-actualization concept of the West. This article compares and contrasts the self-actualization concept with the views of ancient Indian wisdom to create a model. Both ideas strive for a more elevated Self, unleashing our potential or the realization/actualization of the true Self. From the Indian Vedanta philosophy emerged the Panchakosha theory of personality, which provides a structural framework for human states (...) of consciousness leading to higher development and transcendental identity. According to the scriptures, any form of stress is due to an underdeveloped state of consciousness at these levels or due to disconnection from the true Self; once an individual comes in contact with the ‘true Self’, the problems of life are eliminated. Yoga is a systematic process and way of human development, and applying the principles of Yoga philosophy in life will help in transcending one from the lower Self to the higher Self, awakening human potential, and becoming self-actualized. Yogis, who practice Yoga, could be responsible for a positive shift towards sustainable communities or transformative environments through enhanced mindfulness, self-actualization, and social capital demonstrated by enhanced moral values, trust, engagement, and acceptance. This theoretical model from classical Indian thought has the potential to provide the needed guidelines to create more self-actualized people. The dimension of well-being and prescriptions on how to reach this state of highest well-being is the essence of Indian philosophy. (shrink)

ZusammenfassungBeim Versuch, ein natürliches System der Wirklichkeit zu entwerfen, wird von der Vorstellung eines Schichtenbaus und von der kategorialen Erkenntnisweise im Sinne Nicolai Hartmanns ausgegangen. Dabei erweist sich einmal mehr die grundlegende Bedeutung der Gegensätzlichkeit in ihren verschiedenen Erscheinungsweisen. Insbesondere ist die Erfassung der Gesamtwirklichkeit nur unter einem Doppelaspekt möglich. Der diskursiv‐luminose Aspekt einer vierfach geschichteten, vieldimensionalen und raumzeitlich aufgespaltenen Wirklichkeit steht dem intuitiv‐numinosen Aspekt mit seiner schöpferischen, dem Raumzeitlichen entrückten Einheitsschau komplementär gegenüber. Erst beide Aspekte umfassen gemeinsam das Ganze (...) der Wirklichkeit.Der Schichtenbau der Wirklichkeit führt gleichzeitig, in Weiterentwicklung älterer Ideen, zu einer « natürlichen » Systematik der Wissenschaften, die einer jeden ihr Gebièt, aber auch ihre Schranken zuweist.RésuméPour essayer d'ébauchcr un système naturel de la réalité on part de la notion d'une structure stratifiée et d'une conception catégoriale de la connaissance telle que la conçolt Nicolai Hartmann. A ce propos se manifeste une fois de plus l'importance primordiale de l'opposition des contraires dans ses diverses manifestations. On ne peut en particulier comprendre la réalité dans sa totalité que sous un double aspect. A l'aspect discursif‐lumineux d'une réalité à quatre couches, multidimensionnelle divisée dans l'espacetemps, s'oppose de façon complémentaire l'aspect intuitif‐numineux avec sa vue créatrice d'un tout qui échappe à l'espace‐temps. Seule la conjonction de ces deux aspects embrasse la réalité tout entière.La structure stratifiée de la réalité aboutit tout en élargissant d'anciennes idées, à une systématique des sciences qui assigne à chacune à la fois son domaine et ses limites. (shrink)

Self-understanding is to a great extent defined by narrative: who we are as human beings is determined by the stories we, and others, tell about ourselves. Yet many are unable to compose coherent personal narratives, as their experiences do not fall within the scope of an accepted conceptual framework. Survivors of trauma are particularly apt to fall into this “narrative rift,” where there can be no words to describe, and hence can be no assimilation of, their experiences. Using the example (...) of child sexual abuse, and drawing on the work of Bass, Spence, Schafer, and Guignon, I propose an examination of the nature of narrative fragmentation itself. Philosophical counselling may succeed where psychoanalysis might not: for where the latter has theoretical commitments to specific narratives, the former, through its reluctance to force epistemological or metaphysical assumptions on the narrator, may well facilitate a more comprehensive self-understanding. (shrink)

Open peer commentary on the article “Perception-Action Mutuality Obviates Mental Construction” by Martin Flament Fultot, Lin Nie & Claudia Carello. Upshot: In this commentary, I focus on several issues concerning the notion of presentation. I argue that Fultot, Nie and Carello do not pay sufficient attention to these problems, despite the fact that Gibson, compared here with Husserl, may be regarded as one of those thinkers who made an important contribution to this.

I. Language and Phenomenon /. Phenomenon We always have to start with the beginning, and the beginning is the factual — what is actually there — and being ...