Illustrations: 13 B/w & 1 Colour Illustrations Description: The frontiers of Traditional Knowledge and Science have long attracted the minds of scientists, theologians, intellectuals and students, who have been arguing both their similarities and dissimilarities, apparent contradictions, and the possibility of an ultimate harmony between the two. In ancient and medieval India - as in much of the Non-Western world - there was only one word for tradition and science, namely, vidya. Vidya encompassed what in the modern historically-sensitive inquiries is (...) called 'knowledge-systems.' However, in the modern West, placing Science and Tradition side-by-side has become something of an anathema, for many in the post-Enlightenment era regard Tradition to be a leftover from the Dark Ages. Science, in contrast, with its systematic approach to studying and understanding of all there is, has been considered to be unassailable. But even this impenetrable divide may be showing signs of rupture in the twenty-first century : there is now growing evidence of a line of continuity and creative engagement in a 'third space' between Science and Traditional Knowledge. Individuals and learned organizations are making enormous contributions in this interactive exploration. The Sir John Templeton Foundation, based in Philadelphia, USA, is one such international organization. Professor B.V. Subbarayappa is one such eminent scholar who has relentlessly pursued, and in his quiet way stimulated, the fusion of disparate minds in this area. He is hailed as a pioneer in the History and Philosophy of Science movement in India. His contributions in this field are without match and have earned him a name among scientists, science historians, philosophers and intellectuals all over the world. His monumental work and his sheer humanity have inspired the Editors of this volume to find a way to honour him. Scholars of various persuasions from around the world have contributed exploratory, specialist and dialogic essays toward this conversation of Science and Tradition. A biographical sketch with a comprehensive Bibliography (first-ever) of Prof Subbarayappa is also featured in the Introductory essay. Professor--D.P. Chattopadhyaya and J.N. Mohanty have offered prefatory comments of their own. Given the extensive range of topics discussed, both specialists and lay readers will doubtless gain a deeper understanding of the relationship between Science and Tradition in a cross-cultural context, and hopefully be inspired to develop respect for knowledge across these two frontiers. (shrink)

_Purpose._ The purity of consciousness in European culture has practically been turned into an abstraction. Because of this, there are so many discrepancies in understanding its nature. For Heidegger, the question of the purity of human consciousness remains open. Our purpose is to study the purity of European consciousness in the work of M. Heidegger. _Theoretical basis._ We draw on the deep foundations of existential, phenomenological, hermeneutic, religious-philosophical and postmodern Western and Eastern thought. _Originality._ While the early Heidegger was thinking (...) under the sign of Dasein, he did not hear the nature of the "pure consciousness" of human. Nevertheless, temporality for him was such a fundamental property that it determined the depth of understanding not only of being, but also of human consciousness itself (like Dasein). In this context, we begin to understand that the depth of consciousness in the concept of early Heidegger can be associated with its temporality. In fact, towards the end of "Being and Time", Heidegger, thinking more and more about the understanding of time from the horizon of being, begins to form similar ideas about understanding itself, that is, about human consciousness, in the sense that consciousness itself arises from the horizon of time (and being). What, then, is pure human consciousness the pure time? Does not this mean that the original meaning of consciousness is in its directed temporalizing. This temporalizing of consciousness of human (as a thinking being), which arises from the future, is perceived in three modes and reveals the fundamental nature of the consciousness itself (thinking is a stream of consciousness and, in such a context, directed understanding). Paraphrasing Heidegger, we say that the ontological meaning of pure human consciousness is revealed as temporality. Already after writing _Being and Time_, Heidegger thinks about the origins of the European consciousness, its comprehending from the depths (originality) of the being of European culture. _Conclusions._ The early Heidegger seeks the purity of being and, at the same time, strives more and more to understand the essence of the purity of human thinking. All of Heidegger’s work is a consistent transition from human understanding of the purity of being (Dasein) to the purity of thinking of a human himself. In this sense, there is a transformation of M. Heidegger’s consciousness from fundamental ontology (Dasein) in the early period to existential anthropology (human consciousness) in the late period. (shrink)

An error in Gruber's paper, “Quantization in Generalised Coordinates,” and the reason for this kind of error are pointed out. A partial answer to the problem posed by the paper is stated.

_The purpose_ of the article is to comprehend the Husserlian model of constituting temporal modes through the ability of intentional "retentional-protentional" consciousness, as well as to clarify the possibility of interpreting its positions in the reconstruction of the concept of anthropic time. _Theoretical basis._ The theoretical framework of the research includes: 1) the interpretation of the phenomenological reflection of "time-consciousness" by E. Husserl in the context of solving the problem of phased-differentiation of this form of temporality; 2) the concept of (...) anthropic time (V. Khanzhy). _Originality._ For the first time in research literature, the possibilities of applying the ideas of Husserl to the reconstruction of the concept of anthropic time are considered through the interpretation of the phenomenological solution to the problem of temporality, proposed and specified in Husserl’s "time-consciousness" concept. _Conclusions._ The comprehension of the Husserlian model of intentionality of consciousness through the "grasping-from-now" and the constitution of phases of phenomenological time through the component of "exiting-from-now" showed that solving the problem of phased-differentiation of phenomenological time leads to the observation of the impossibility of isolating the modes of past, present, and future as self-sufficient and unconditional. More accurate indications, based on the constitutive intentionality of consciousness on the "grasping-from-now" phases of time (as conventional), are as follows: a) the abilities of retention and recollection are the foundation for the constitution of the past and its connections to the present; b) the perception establishes the basis for the phase of the present itself; c) the possibilities of protention and anticipation (as forms of imagination) constitute the future and its connections to the present. By the concept of retention, Husserl fixes a certain primary memory (the present "now" of a past interval), which enables retaining the past in the present. The category of recollection or secondary memory is used by the philosopher to refer to the self-sufficient reproduction of past experiences (without being joined to present perception). The fundamental difference between recollection and retention is that the former _re-_presents a temporal interval, grasping its content and reproducing it as it was in the past, while in the latter, the perceived duration is presented as a fragment of time that has just passed. According to the German philosopher, the "grasping" of the present phase is performed by perception. Through the constitutive intentionality of consciousness, perception synthesizes the results of primary-actual activity and retentional holding of duration. The second part of the article will present solutions to the following research tasks: 1) analysis of the possibilities of protention and anticipation in constituting the future and its connections with the present; 2) understanding the possibility of using interpreted forms of Husser’s ideas in reconstructing the concept of anthropic time. (shrink)

Insightful commentary, the original Sanscrit lettering, and word-for-word analyses by a noted Hindu teacher and translator accompanies a discussion between the ...

The Wigner distribution and its equation of motion in the scalar potential case are arrived at in an unusual way. This in turn suggests (a) a departure from the standard Wigner distribution treatment for a charged particle in a magnetic field and (b) a new approach to quantization of nonconservative systems. Suggestion (a) is found to be, like the standard treatment, in agreement with Schrödinger's equation but, unlike it, also satisfies local classical-type conservation laws and employs a distribution which is (...) gauge-invariant rather than merely gauge-covariant. Suggestion (b) gives a clear result only in the case of resistance proportional to velocity, when it agrees with the Schrödinger-Langevin equation; for other dissipative systems a fresh assumption is required, and a proposal in that direction is put forward. (shrink)

It is demonstrated that one can in principle register an arbitrarily small force acting on a free particle by employing only measurements of its coordinates.

Монография отражает лингвистический поворот в философии XX века. Особое внимание уделяется невербальным формам коммуникации, предлагается техника анализа таких медиумов, как образы и звуки, тело, лицо, жилище, еда и другие. Для специалистов.

Compares India's sacred culture with the culture of the Western world.