Rabindranath Tagore, Nobel laureate, one of the greatest figures in world literature Focus on nationalism and education, themes of topical relevance Includes critical introduction and select bibliography Fits in with our clutch of books on Tagore.

Hindu mystic, poet, teacher, Nobel prize winner, Rabindranath Tagore stands among the greatest of Asiatic poets of all time. William Butler Yeats says that this 19th century writer "like Chaucer's Forerunners, writes music for his words and (that he) is so abundant, so spontaneous, so daring in his passon, and so full of surprise". John Alden Carpenter, the noted American composer, has set several of these beautiful lyrics to music.

Written by Nobel Prize Laureate Rabindranath Tagore and available in paperback for the first time, Sadhana is a profound, highly accessible introduction to India’s ancient spiritual heritage. Few figures in history have been as important as Rabindranath Tagore in bringing Indian philosophy and spiritual teachings to the West. Although he was known primarily as a poet, his work is deeply religious, imbued with his belief that God can be found through personal purity and service to others. Sadhana (sometimes (...) translated from the Sanskrit as “spiritual practice” or “spiritual discipline”) is a beautifully written, concise distillation of the great resources of Indian philosophy. With the surge of interest in Indian spirituality, it will be welcomed with enthusiasm by readers everywhere. (shrink)

Study of the educational philosophy of Sir Rabindranath Tagore, 1861-1941, and Shanti Niketan, West Bengal.

The question of possibility, as Kant well knew, turns on the pivot of skepticism. These remarks are designed to service the task of answering the question of how comparative philosophy is possible, given the pivot and the turn. I will first show how the idea of comparative philosophy can be challenged from two directions. Second, I will attempt to resolve the skeptical concerns by arguing for the concept of world philosophy as the pivot on which comparative philosophy turns, thereby addressing (...) the question of possibility that emerges from skepticism. The overall regulative framework for these remarks will be Kantian and thus argumentatively transcendental. But before proceeding further, a point of clarification is... (shrink)

The relation of the individual to the universe.--Soul consciousness.--The problem of evil.--The problem of self.--Realisation in love.--Realisation in action.--The realisation of beauty.--The realisation of the infinite.

Husserl remarked that Hume's Treatise played an important role in his own philosophical development. He commented at various places on the transcendental nature of Hume's thought, and claimed that Hume was the first to discover the central problems of transcendental philosophy. In this dissertation, following Husserl's insights, I develop a transcendental interpretation of Hume's Treatise. ;I open the work, in the second chapter, by putting together Husserl's expressed opinion about the transcendental nature of Hume's philosophy. Then, using the transcendental projects (...) of Kant and Husserl, I develop certain conditions that have to be met before a project can be considered to be transcendental. The purpose of this chapter is to understand in what sense Hume is to be considered as a precursor of transcendental philosophy. In the third chapter, I show how Hume may be interpreted as developing a transcendental problem as hinted at by Husserl. ;The problem of constitution presupposes a transcendental subject in the transcendental tradition. Accordingly, in the next two chapters I attempt to locate the seeds of this concept in the Humean concept of human nature. First, I use the strategy of arguing that, given Hume's discussion of the problem of identity, human nature with its constitutive elements of imagination cannot be understood as an empirical ego. Secondly, I propose that, on Husserlian grounds, human nature has a transcendental function. Indeed, following Husserl, I make the case that not only did Hume discover the problems of transcendental philosophy, but attempted to account for them as well. ;Husserl also claimed that, although Hume was a harbinger of transcendental philosophy, in the final analysis, his skepticism undermined his genuine transcendental insights. Accordingly, I show, by a Husserlian approach, which elements of a transcendental philosophy are missing from Hume's theory. ;The overall purpose of this dissertation is to develop in detail a transcendental interpretation of Hume that will support Husserl's observations. (shrink)

Collected essays publ. in commemoration of the 100th anniversary of Tagore's birth.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The review essay concerns the book: Bhushan and Garfield, Minds Without Fear. The book, in my view, accomplishes well the task of providing a philosophically coherent interpretation of the main episodes of the modern Indian intellectual tradition. In this essay, I describe the importance of the work and comment on the cosmopolitan nature of the period of Indian thought under consideration.

I use concepts of Karol Wojtyla’s personalism, especially the concept of subjectivity, to explain Newman’s personalism. There is a “turn to the subject” in Wojtyla, and there is a similar “turn to the subject” in Newman; and they explain each other. Thus Newman’s distinction between the theological intellect and the religious imagination, and his particular concern with the latter, is shown to be an expression of his personalism. I try not only to throw new light on Newman’s personalism, but also (...) to explain why his personalism, as Wojtyla’s, has been mistaken for subjectivism. I show that there is in Newman, as in Wojtyla, a unity of subjectivity and objectivity that secures his thought against subjectivism. (shrink)

Creative Unity This book is a result of an effort made by us towards making a contribution to the preservation and repair of original classic literature. In an attempt to preserve, improve and recreate the original content, we have worked towards: 1. Type-setting & Reformatting: The complete work has been re-designed via professional layout, formatting and type-setting tools to re-create the same edition with rich typography, graphics, high quality images, and table elements, giving our readers the feel of holding a (...) 'fresh and newly' reprinted and/or revised edition, as opposed to other scanned & printed (Optical Character Recognition - OCR) reproductions. 2. Correction of imperfections: As the work was re-created from the scratch, therefore, it was vetted to rectify certain conventional norms with regard to typographical mistakes, hyphenations, punctuations, blurred images, missing content/pages, and/or other related subject matters, upon our consideration. Every attempt was made to rectify the imperfections related to omitted constructs in the original edition via other references. However, a few of such imperfections which could not be rectified due to intentional\unintentional omission of content in the original edition, were inherited and preserved from the original work to maintain the authenticity and construct, relevant to the work. We believe that this work holds historical, cultural and/or intellectual importance in the literary works community, therefore despite the oddities, we accounted the work for print as a part of our continuing effort towards preservation of literary work and our contribution towards the development of the society as a whole, driven by our beliefs. We are grateful to our readers for putting their faith in us and accepting our imperfections with regard to preservation of the historical content. HAPPY READING! (shrink)

The Picture Theory based on a realist ontology is central to the argument of the Tractatus. Wittgenstein, however, makes idealist claims while discussing the notion of the metaphysical subject. In this paper, I develop an interpretation of this text in which realism and idealism are reconciled. The task is accomplished by focusing on the later remarks of the Tractatus in general and the remarks on death in particular.

China visit was the most tempestuous of all his foreign trips. He met with organised hostility from the members of the Communist Party and was labelled as a reactionary and ideologically dangerous.

Edith Stein’s life and thought intersect with many important movements of life and thought in the twentieth century. Through her life and eventual martyrdom, she gave witness to the primacy of truth and faith in the face of political totalitarianism, and in her philosophical works, she contributed to a synthesis of phenomenological thought with the thought of Thomas Aquinas and the living philosophy of Thomism, while also progressively advancing a compelling form of philosophical personalism. As a result, Stein represents one (...) of the most important Catholic thinkers of the twentieth century and is a figure of growing fascination and devotion among believers and nonbelievers alike. The Personalism of Edith Stein is an investigation of Stein’s mature philosophical anthropology, exploring her engagement with the thought of Aquinas and Thomism while maintaining the phenomenological mode of investigation. Through a careful examination of Stein’s later works under the themes of human nature, the human individual, and the human being’s relation to God, the author shows that Stein’s mature personalism is considerably expanded and substantiated by her assimilation of key anthropological and metaphysical teachings of Aquinas and Thomism, and, conversely, that Stein significantly develops and deepens these same teachings through a phenomenological reconsideration of each from a personalist perspective. As a whole, the study reveals the profound accord between Stein’s mature thought and the received teachings of Aquinas, while yet carefully attending to the remaining differences between them. Ultimately, the author proposes that Stein imbues the teachings of Aquinas with a fundamental personalization such that her mature anthropology can be understood as a Thomistically informed personalism which represents a significant, original contribution to the anthropological dimension of the philosophia perennis. (shrink)