Worldly Gurus and Spiritual Kings: Architecture and Asceticism in Medieval India. By Tamara I. Sears. New Haven: Yale University Press, 2014. Pp. 300, illus. $75.

BackgroundResearchers conducting community-based participatory action research (CBPAR) in highly collectivistic and socioeconomically disadvantaged community settings in sub-Saharan Africa are confronted with the distinctive challenge of balancing universal ethical standards with local standards, where traditional customs or beliefs may conflict with regulatory requirements and ethical guidelines underlying the informed consent (IC) process. The unique ethnic, socioeconomic, and cultural diversities in these settings have important implications for the IC process, such as individual decisional autonomy, beneficence, confidentiality, and signing the IC document.Main textDrawing (...) on insights and field observations from conducting CBPARs across several rural, highly communal, low literate, and low-income communities in Ghana, we discuss some theoretical, ethico-cultural, and methodological challenges associated with applying the universal, Western individualistic cultural value-laden IC process in sub-Saharan Africa. By citing field situations, we discuss how local cultural customs and the socioeconomic adversities prevalent in these settings can influence (and disrupt) the information disclosure process, individual decisional authority for consent, and voluntariness. We review the theoretical assumptions of the Declaration of Helsinki’s statement on IC and discuss its limitations as an ultimate guide for the conduct of social science research in the highly communal African context. We argue that the IC process in these settings should include strategies directed at preventing deception and coercion, in addition to ensuring respect for individual autonomy. We urge Universities, research institutions, and institutional review boards in Africa to design and promote the use of context-appropriate ethical IC guidelines that take into consideration both the local customs and traditional practices of the people as well as the scientific principles underpinning the universal IC standards.ConclusionWe recommend that, rather than adopt a universal one-size-fits-all IC approach, researchers working in the rural, highly collectivistic, low literate, socioeconomically disadvantaged settings of sub-Saharan Africa should deeply consider the roles and influence of cultural values and traditional practices on the IC and the research process. We encourage researchers to collaborate with target communities and stakeholders in the design and implementation of context-appropriate IC to prevent ethics dumping and safeguard the integrity of the research process. (shrink)

The influence of popular management gurus derives from two factors: the willingness of their management audience to outsource or subcontract thinking and the ability of gurus to deliver apparently relatively simple messages to an audience that probably does not want or need to think deeply, while retaining their leadership status. As managers look to management gurus to provide them only with reasons to be, to behave or act as opposed to reasons to think, per se, the nature of a popular (...) guru’s output can never address the unseen innovating process which true leadership demands. As a result, popular management gurus are not in a position to promote insights, awakening or higher consciousness in others and cannot fulfil the traditional raison d’être of a guru as an enlightened being. The output of popular management gurus probably communicates more about their audience than it usefully communicates about the guru’s thinking. (shrink)

What are management gurus? Who are they? Why do we need them? This informative and practical guide analyses the value to be gained from reading the gurus, sets the growth of gurudom in context and traces the lines of development of the major schools of thought from their beginnings to the present day.

On Anubhavādvaita in the form of dialogue between guru and disciple.

"Toyin Falola, one of the most prominent interpreters of Yoruba History, has written an outstanding and brilliant pioneer book that reveals valuable knowledge on African local historians. This is one of the most impressive books on the Yoruba in recent years and the best so far on Yoruba intellectual history. The range of coverage is extensive, the reading is stimulating, and the ideas are innovative. This is indeed a major contribution to historical knowledge that all students of African history will (...) find especially useful. This original study will find itself in the list of the most important studies of the 20th century." -Julius O. Adekunle, Monmouth University. (shrink)

The Brundtland Report popularized the concept of sustainable development as meeting “the needs of the present without compromising the ability for future generations to meet their own needs.” Twenty years later a United Nations report argued that current development strategies are inadequate for achieving sustainable development beyond 2015. Any approach to sustainability requires the negotiation and reconfiguration of resources, the consideration of the different stakeholder perceptions to uncertainty and its communication and the continuous recognition of potential threats. This paper aims (...) to enhance current frameworks on sustainability and contribute to management decision making by drawing upon the teachings of the Sikh Gurus. The paper begins with a summary of the main challenges in implementing the sustainability agenda; it then discusses a number of common sustainability frameworks and draws out a set of common limitations. The teachings of the Sikh Gurus are then introduced to provide unique insights into how their understanding of the universe might contribute to some general lessons that can support current sustainability frameworks and related decision making. Next, the paper considers System Archetypes, and in particular the “Limits to Growth”, as mechanisms for gaining insight into the patterns of behaviours that underpin the potential for less unsustainable futures. The paper combines the sustainability frameworks and Sikh teachings to suggest an integrated whole systems approach, across time and space that can throw a new light on the nexus of sustainable development. (shrink)

Philosophical interpretation of Sikh hymns.

This chapter contains sections titled: Of Jerks and “Nice” Guys Gurus of The Game Aristotle: My Wingman After The Game.

Essays on the social philosophy of Sikh gurus.

Do animals have moral rights? In contrast to the philosophical gurus of the animal rights movement, whose opinion has held moral sway in recent years, Peter Carruthers here claims that they do not. He explores a variety of moral theories, arguing that animals lack direct moral significance. This provocative but judiciously argued book will appeal to all those interested in animal rights, whatever their initial standpoint. It will also serve as a lively introduction to ethics, demonstrating why theoretical issues in (...) ethics actually matter. (shrink)

Twenty years ago, Alain Badiou's first Manifesto for Philosophy rose up against the all-pervasive proclamation of the "end" of philosophy. In lieu of this problematic of the end, he put forward the watchword: "one more step". The situation has considerably changed since then. Philosophy was threatened with obliteration at the time, whereas today it finds itself under threat for the diametrically opposed reason: it is endowed with an excessive, artificial existence. "Philosophy" is everywhere. It serves as a trademark for various (...) media pundits. It livens up cafés and health clubs. It has its magazines and its gurus. It is universally called upon, by everything from banks to major state commissions, to pronounce on ethics, law and duty. In essence, "philosophy" has now come to stand for nothing other than its most ancient enemy: conservative ethics. Badiou's second manifesto therefore seeks to demoralize philosophy and to separate it from all those "philosophies" that are as servile as they are ubiquitous. It demonstrates the power of certain eternal truths to illuminate action and, as such, to transport philosophy far beyond the figure of "the human" and its "rights". There, well beyond all moralism, in the clear expanse of the idea, life becomes something radically other than survival. (shrink)

Obscurity of expression is considered a flaw. Not so, however, in the speech or writing of intellectual gurus. All too often, what readers do is judge profound what they have failed to grasp. Here I try to explain this guru effect by looking at the psychology of trust and interpretation, at the role of authority and argumentation, and at the effects of these dispositions and processes when they operate at a population level where, I argue, a runaway phenomenon of overappreciation (...) may take place. (shrink)

What would Karl Popper have made of today’s management and organisation theories? He would surely have approved of the openness of debate in some quarters, but the ease with which many managers accept the generalisations of some academics, gurus and consultants might well have troubled him. Popper himself argued that processes of induction alone were unlikely to lead to developments in knowledge and considered processes of justification to be more important. He claimed that it was not through verifying theories from (...) experiment that knowledge actually developed but through the invention of bold and innovative theories that experimenters then tried to falsify. If new theories did not agree with the results of experiment, then they were considered false. If they passed testing then they were considered unfalsified and worthy of further testing rather than true. Objective knowledge was to be obtained through ensuring critical debate and learning, rather than adhering to some objective scientific method. In this paper, Popper’s notion of falsificationism is explored through stressing the importance of the predictive content and testability of theories. A number of theories from the fields of management and organisation theory are examined and it is argued that many of them suffer from one of three defects: from over-reliance upon untestable elements with psychological origins; from being phrased in language so vague that they gloss over phenomena; or from making predictions that are so cautious and allencompassing as to be practically useless. As a result, they are likely to be unfalsifiable in Popper’s terms and their epistemological status is called into question. While acknowledging that the unpredictability of social systems poses problems for an approach stressing predictability, I conclude by arguing that organisation theory and management knowledge might well benefit from the openness and critical nature of Popper’s approach. (shrink)

Contributed articles on the life, works and philosophy of Guru Nanak, 1469-1538, 1st Sikh guru.

Guru to the World tells the story of Swami Vivekananda, the nineteenth-century Hindu ascetic who introduced the West to yoga and to a tolerant, scientifically minded universalist conception of religion. Ruth Harris explores the many legacies of Vivekananda's thought, including his impact on anticolonial movements and contemporary Hindu nationalism.

Correspondence between Aurobindo Ghose, 1872-1950 and Dilip Kumar Roy, 1897-1980.

John Henderson focuses on three key Letters visiting three Roman villas, and reveals their meaning as designs for contrasting lives. Seneca brings the philosophical epistle to Latin literature, creating models for moralizing which feature self-criticism, parody, and animated revision of myth. The Stoic moralist wrests writing away from Greek gurus and texts, and recasts it into critical thinking in Latin terms, within a Roman context. The Letters embody critical thinking on metaphor and translation, self-transformation and cultural tradition.

Independent on Sunday October 2nd One of the country's lead­ing philosophical counsellers, and chairman of the Society for Philosophy in Practice (SPP), Tim LeBon, said it typically took around six 50 ­minute sessions for a client to move from confusion to resolution. Mr LeBon, who has 'published a book on the subject, Wise Therapy, said philoso­phy was perfectly suited to this type of therapy, dealing as it does with timeless human issues such as love, purpose, happiness and emo­tional challenges. `Wise (...) Therapy, is part of a series aimed at promoting an integrative attitude as its ethos. Among all the many perspectives of psychotherapists and counselors, philosophy needs to take its place and needs to find its voice. Tim LeBon has provided an effective means by which counselors can bring philosophy into their work with clients' - APPA journal `Tim Le Bon's Wise Therapy is a comprehensible and well argued book dealing with the practical therapeutic applications of philosophical research that may well be of interest to philosophers but -- as the author himself intends -- will be of most obvious benefit to therapists and counselors, both by informing their dialogue with clients in new ways and by helping them become more informed about ways to resolve the ethical dilemmas arising within the context of their own work' - Metapsychology `A fascinating workshop for therapists and clients, backed up a thorough degree if philosophical acuity' - Journal of the Society for Existential Analysis `I strongly recommend the book for philosophers as well as practitioners, teachers, students and supervisors in counselling and psychotherapy' - Self and Society `Provides some additional and valuable arrows for the therapist's quiver' - Irvin Yalom, author of Love's Executioner `Like Aristotle, Tim LeBon examines what is said and extracts what is best from it…. There are many fascinating exercises designed to bring out and enlighten the client's values, conception of the good life, well-being, happiness, pleasure, and the proper place of reason in life…. Wise Therapy is well written and engaging. The case histories are illuminating examples of therapeutic techniques at work, the thought experiments are well designed, and the philosophical position adapted from the internal debates of the philosophers is level headed…. I recommend it highly to philosophers with an interest in counselling, and psychological counsellors with an interest in philosophy' - Jeff Mason, The Philosophers' Magazine `Tim LeBon has… authored a text which should become a staple on the philosophical counsellor's bookshelf…. Wise Therapy is a concise, well-written book…. His ability to relate philosophical concepts to counselling concerns is admirable and attests to the skill and knowledge he possesses as a working counsellor. But, by far the most important part of Tim LeBon's book to PC is the last chapter, "The Counsellor's Philosophical Toolbox"' - Craig Munns in The Examined Life ` Tim LeBon has done a good job of offering practical approaches to some of the most important and vexing issues that arise in counselling…. Tim LeBon's book contains helpful suggestions, practical information, and useful examples, and would make a good addition to the library of any counsellors willing to allow philosophy to turn mere client sessions into wise therapy' - Peter Raabe, Practical Philosophy Wise Therapy is an original and practical guide to how philosophy can benefit counselling and psychotherapy. Tim LeBon argues that therapy, informed by philosophy, can help clients make better decision and achieve emotional wisdom. He uses philosophical approaches to explore issues of right and wrong, the emotions and reasons, well-being and the meaning of life, and develops a 'counsellor's toolbox' of techniques that can help practitioners apply the wisdom of philosophy to good therapeutic practice. For counsellors who may find philosophical approaches to therapy useful, this work addresses key philosophical topics - the emotions, free will, the meaning of life and ethics. It is jargon-free where possible and assumes no previous philosophical training. From The Independent, 16th November 2004 Plato is my agony aunt It was the end of a love affair that broke her heart. Could the wisdom of the great philosophers show her how to be happy again? Claire Smith tries a novel form of therapy "The unexamined life is not worth living," Socrates said. Nor is the life you're left with after your boyfriend has left you for another woman - at least, that's how it felt in October last year when mine broke rank and went off with an art student from Cleveland, Ohio. We were over there for the opening of his new art exhibition. He'd flown over four days before me and had met her at a party. Supposedly, they "connected". The five months that followed were a roller-coaster of confusion, vitriol and despair. I knew there'd been problems in our relationship. We saw the world very differently; he delighted in the charm of the ordinary, I wanted maximum divinity. He walked; I galloped. He drank tea; I loathed the stuff. But, along the banks of the Thames, we'd made a promise to always stick together. Our love was something unique: "transcendental", I called it. And besides, we recycled. Surely a commitment to save the world would save our relationship? Alas, no. So there I was, a woman scorned. Hell truly hath no greater fury. And what made it worse was that I still believed in our transcendental love. If I wanted to change the way I was feeling, I needed to alter the way I was thinking. But how? A few bottles of wine and a sharp blow to the head might have done the trick. Fortunately, there's an older, more trusted way of turning your head on its head that counsellors are starting to use: philosophy. The idea of employing Plato as an agony aunt was begun in 1981 by the German philosopher Gerd Achenbach. Although philosophy spends a lot of its time asking real-life questions that affect real-life people - What is happiness? And is it always wrong to lie? - most of the debate goes on in ivory towers. What Achenbach and subsequent philosophers including Tim LeBon, the chairman of the UK's Society for Philosophy in Practice, wanted to do was "give practical application" to this gigantic library of great thoughts. So how does it work? Like most types of therapy, you sign up for a set of sessions. "Two would give you a new perspective on one issue; six would help you to make a major life-decision, like a career change; with 12 you can start to rethink your entire life philosophy," explains LeBon. Each session lasts 50 minutes and costs £50 - and, no, you don't have to have any previous knowledge of philosophy. "If you think of Friends, it would suit Ross and Chandler more than Joey," LeBon says. "It's for anyone who wants to make their emotions more intelligent. Or for those who have tried other kinds of therapy, and want something more cerebral." The first session begins with the patient venting off about whatever's troubling them. The rant over, the counsellor then picks out some key concepts that are crucial to the problem - in the case of heartbreak, it is love and happiness that come hurtling to the fore - and then gets the patient to define what they mean. So, what is love? What is happiness? To kick-start the patient's thinking, LeBon describes what a great philosopher had to say about it. In my case, he tells me what Plato wrote about love in his Symposium: that to stop man fighting the gods, Zeus decided to cut each human in two, so they would lose their strength. "This, then, is the source of our desire to love each other," Plato said. "Each of us is a 'matching half' of a human whole, because each was sliced like a flatfish, two out of one, and each of us is always seeking the half that matches him." This method of probing what we might think are "obvious" ideas, such as love and happiness, was devised by Socrates in the squares of Athens. "The only I thing I know is that I know nothing at all," he boasted. What Socrates showed was that although many of the thinkers of his time thought they knew what justice, happiness and goodness meant, their understanding was tied in to their personal agenda and world view, and, what's more, when pushed, their ideas often contradicted themselves. A bit like me on love. Whereas part of my understanding of love was something that gave life meaning, made it worth living and bound us together, I also believed that true love was "transcendental": that it was out of this world, and it didn't matter if the two people who loved each other couldn't get along in the day-to-day. Love was bigger than the mundane. But when it came to the next stage of the therapy, critical thinking - "to check out whether your assumptions stand up to examination" - I walked head first into a contradiction. If I think love's purpose is to make life worth living, but then say it's irrelevant to daily life, surely my two ideas of love are not compatible? As the cogs in my brain start to creak into motion, I feel myself taking a step back from my predicament: thinking about how I've been thinking. This idea I had of transcendental love might have started off as a romantic dream. But when the relationship stopped working, and I found myself feeling trapped and frustrated, I used it to justify the mechanics of a relationship that just didn't work in the daily grind. I used it to lie to myself. In the final stage, LeBon gets me to start thinking about how to go forward. "You can't change what has happened," he says. "You can't change that he's left you, or how you behaved in the relationship. So, as the Stoics did, let's work on controlling the controllables: the things that you can change." To work out what can be changed, he gets me to try out a thought experiment, a method often used in philosophy to imagine other worlds where people can have different codes of behaviour. Thought experiments shatter your preconceived ideas of how the world should be and let your imagination run wild to how the world could be. "I find Viktor Frankl very useful here, the Austrian psychiatrist and concentration-camp survivor who actually believed that everything in life happens for a purpose," LeBon says. "Suppose this break-up did happen for a reason that will work to your benefit," he suggests. "What might that be? The answer might be that you can now focus on something important that was denied in the relationship. Or - the Hollywood version - so you'll meet someone who is really right for you." Temporarily freed of any sense of responsibility for the relationship that was, and its sorry demise, the list came fast. I could now travel more; he didn't like me travelling on my own, but too often he didn't want to go anywhere, preferring to stay in his studio and make art. I'd love to meet someone with a similar sense of adventure to mine. For the first time in two years, I was being honest with myself about what I really wanted - listening to those voices that we all have inside our heads, and too often try to muzzle. So did philosophy save me? Well, I'm now dating a travel writer I have to run to keep up with. I still haven't got over the fact that my replacement came from Cleveland, Ohio. But I guess I never will. Tim LeBon can be reached by e-mail at [email protected] A FEW WORDS FROM THE WISE Compiled by Ed Caesar · "At the touch of love, everyone becomes a poet" - Plato · "There is always some madness in love. But there is also always some reason in madness" - Friedrich Nietzsche · "That man shall live as his own master and in happiness who can say each day 'I have lived'" - Horace · "The good of man is the active exercise of his soul's faculties in conformity with excellence or virtue... Moreover this activity must occupy a complete lifetime; for one swallow does not make spring, nor does one fine day; and similarly one day or a brief period of happiness does not make a man supremely blessed and happy" - Aristotle · "There is nothing on this earth more to be prized than friendship" - Thomas Aquinas · "Whatever you do... love those who love you" - Voltaire · "Happiness is not an ideal of reason but of imagination" - Immanuel Kant · "Happiness is a state of which you are unconscious. The moment you are aware that you are happy, you cease to be happy" - Jiddu Krishnamurti · "Love is an ideal thing. Marriage is a real thing" - Johann Wolfgang von Goethe I shrink, therefore I am Therapy has many answers, but some questions require the help of a philosopher, says Clint Witchalls Sunday November 21, 2004 The Observer Danny had worked in the City of London for 10 years. As a research analyst, stockbroker and fund manager, he'd made a lot of valuable contacts, earnt a lot of cash, and learnt some important business skills. However, as he approached his mid-thirties, he no longer felt good about himself or what he did for a living, and he found his colleagues cold and unfriendly. A chronic illness made him realise his mortality, and he began to reassess his priorities. Danny had been struggling with his career conundrum for nearly five years when he met David Arnaud, a philosophical counsellor. After a few soul-searching sessions, Danny arrived at a decision. Today, he teaches economics to sixth-formers, and he loves it. 'It's a much better lifestyle,' he says. Many people are turning to philosophical counsellors to get answers to questions such as: 'How do I make sense of myself?' 'What is important to me?' 'Where am I going?' These are perhaps not the sort of questions that require psychiatric intervention, but Arnaud, who recently completed the first empirical study of philosophical counselling in the UK, has found that within just five sessions the majority of clients, with important decisions to make, tend to move from a state of concern and confusion to a resolution. Modern philosophical counselling can be traced back to 1981, when the philosopher Gerd Achenbach opened the first practice near Cologne. Achenbach referred to the new discipline as 'therapy for the sane.' Today, there are hundreds of philosophical counsellors around the world, with the movement particularly strong in the US, Britain and the Netherlands. 'The dilemmas people face aren't always primarily psychological,' says Alex Howard, a philosophical counsellor from Newcastle. 'If people face problems that are social or economic, it doesn't make sense to define their problems in purely psychological terms.' Tim LeBon, a founder member of the Society for Philosophy in Practice (SPP) and author of Wise Therapy, adds: 'We are faced with far more life choices than our grandparents, yet have far fewer resources to deal with them. Our grandparents may have gone to a priest or to other family members for advice; most people don't trust these solutions any more and so want to make their own well-informed, well thought-out choices. Philosophical counselling can help these people - people in mid-life crises who are wondering how to make the most of the rest of their life. People who want to take stock of their values.' Where stressed executives might once have been prescribed a course of tranquillisers or antidepressants, they can now get a dose of Bertrand Russell instead: 'Success is too dearly purchased if all the other ingredients have been sacrificed to obtain it.' While some philosophical counsellors do recommend books for their clients to read, most sessions are about helping the client identify faulty thoughts. For example, a briefing in Aristotelian logic might show a client why their beliefs are erroneous. The person might infer that they're a screw-up because they've screwed up. The counsellor could point out that they're making an error called 'fallacy of composition' - that is, what's true of the part isn't necessarily true of the whole. In philosophical counselling, problems aren't pathologised as they are by the psychiatric profession, and the dialogue between client and counsellor is more like a meeting of equals, compared to many therapies where the client is treated like a patient and seen as someone who is, in some way, inadequate. 'Anybody can benefit from philosophical counselling,' says Howard. 'But it does require someone who is willing to take stock.' Lou Marinoff, author of international bestseller Plato Not Prozac! has done much to promote philosophical counselling. 'Some people who have stabilised their neurochemistry and validated their emotions now wish to examine or re-examine the criteria of their beliefs, the principles of their conduct, or the meaning of their lives,' he says. 'With whom shall they do this? Psychologists and psychiatrists can shed light on such issues - as can rabbis, priests, imams and gurus. Philosophers are now rejoining the ranks of helpers.' LeBon believes certain therapies (such as cognitive behavioural therapy) don't go far enough in helping their clients. 'For instance, if you are anxious about your relationship, a cognitive therapist would try to dispute your catastrophising and jump to conclusions to make you feel less anxious,' says LeBon. 'A philosophical counsellor would do this, but would also look for existential meaning in your anxiety - perhaps you really don't want to be in the relationship and that is what your anxiety is telling you.' LeBon also gives short shrift to psychoanalysts. 'There's very little evidence for the Freudian unconscious, and it's time to move on to more intellectually satisfying and helpful therapies,' he says. However, Alain de Botton, the man who popularised philosophy as self-help, isn't ready to bury psychologists and their ilk just yet. 'The truth is that psychoanalysis grew out of philosophy - it's not some completely new idea, and in fact, done properly, psychoanalysis is philosophical anyway. It may even be dangerous to the mental health of some people to suggest a philosopher rather than a properly trained analyst. The knowledge of analysts when it comes to many emotional problems is now much greater than that of most philosophers.' Guardian Unlimited © Guardian Newspapers Limited 2004. (shrink)

T. R. V. Murti is a Tamil Brahmin. He was born at Madras in 1902, and educated at Trichinopoly Christian College, which he left before graduating to commence five years of Congress Party work. He was in jail five months. In 1925 he came to Benares, where he studied the Sanskrit classics with pandits and gurus. He then completed his undergraduate course at Benares Hindu University, receiving his A.B. and M.A. together in 1929. From 1929 to 1936 he was a (...) fellow at the Indian Institute of Philosophy at Amalner. Here he came under the influence of Professor K. C. Bhattacharya, and was considered to be, among the philosophers at Amalner, the one who best understood the Professor's teaching. In 1936 he returned to Benares Hindu University for advanced study, and later was appointed Sayaji Rao Gaekwad Professor of Indian Civilization and Culture. He has been there since, except for three years on leave as professor of philosophy at Colombo and one year as Spalding Professor of Oriental Religions at Oxford. (shrink)

The authority of humanism is emphatically not an authority based on intuition, spiritual awakening, personal revelation or epiphanies, scriptural witness of whatever faith, pseudo science, astrology, consensus, endorsements, testimony of enlightened gurus, swamis, pastors, priests, ayatollahs, Buddhist monks, or even justices of the Supreme Court of the United States. The central thesis of this essay is to identify the specific authority underlying the humanist claim which states that “Humanism is a progressive philosophy of life that, without supernaturalism, affirms our ability (...) and responsibility to lead ethical lives of personal fulfillment that aspire to the greater good of humanity.” This essay addresses the question: By what authority do humanists make this claim? The answer is based on consideration of the impossibility of a-priori premises and assumptions except for mathematics and logic. Rather than a priori assumptions and premises, the authority underlying humanism is based on the legitimacy of the a-posteriori, in short, empirical and scientific processes and methodologies. (shrink)

General introduction.--The supreme path of discipleship: the precepts of the gurus.--The nirvānic path: the yoga of the great symbol.--The path of knowledge: the yoga of the six doctrines.--The path of transference: the yoga of consciousness-trnsference.--The path of the mystic sacrifice: the yoga of subduing the lower self.--The path of the five wisdoms: the yoga of the long hūm.--The path of the transcendental wisdom: the yoga of the voidness.

What is your purpose in life? This simple question motivates some of our most life-altering decisions, deeply-held beliefs, and profound emotions, as well as the choices we make every single day. How we derive meaning from our existence is crucial to finding happiness, developing relationships, and building societies. In On Purpose, Paul Froese brings together data from large national and international surveys with interviews that illuminate the ways in which people from all walks of life grapple with their continuous search (...) for reason, truth, sense, success, happiness, and-ultimately-transcendence. Froese argues that the desire to connect with something larger than oneself is a universal urge, manifested most directly, but far from solely, in religious communities. Written in vivid, accessible prose, On Purpose takes the reader on a journey through the complexities and consequences of life's most important question. From the start, Froese admits that the answer to the question is deceptively simple: our purpose is whatever we imagine it to be. But what we imagine our purpose to be depends on innumerable factors beyond our control: our wealth, race, education level, upbringing, past experiences, and community. Froese argues that one's surroundings serve as a kind of soil that can either nurture purpose or foster meaninglessness. Framing the book around six key questions, Froese refuses to collapse the meaning of life into a single authoritative answer, as self-help gurus do. Instead, he deconstructs each question to reveal the social pathways that guide people to distinctive answers.Through lively, engaging storytelling that mixes data and analysis with literary and historical examples of the quest for purpose, Froese sheds new light on a timeless and all-too-human quandary. The moral of the book is not that life has some ultimate meaning or no meaning at all, but rather that creating a purpose-driven life has always been a collective project. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Spiritual AuthorityA Buddhist PerspectiveShenpen HookhamWhom Do Buddhists Look to for Spiritual Authority?I am taking spiritual authority in this context to refer to those to whom the tradition looks for authoritative guidance in regard to following the spiritual path. They constitute a category of people about whom, other than to recount their life stories and teachings, little has been written, even in traditional sources. Whether we call them saints, enlightened (...) or realized people, yogins, practitioners, or gurus, who they are, exactly, is difficult to define, and yet without them the tradition is spiritually dead.Reginald A. Ray, in his groundbreaking work Buddhist Saints in India (1999),1 points out how such people are and have always been important, both in the early tradition and in the developed tradition, even though their place has never been well defined. As we shall see in the course of this paper, it is perhaps impossible to define.Ray chooses to talk in terms of “saints” when referring to enlightened people, since their spiritual authority stems from their exemplary lives and extraordinary spiritual knowledge and powers. There are, however, degrees of enlightenment and realization, so I am choosing to refer to the whole range as yogins, with Mahāsiddhas at the top end in terms of experience and spiritual authority and “practitioners” at the bottom. The term yogin presupposes a yogic process with a body of knowledge and experience in regard to it. “Enlightenment” or “realization,” the fruit of the yogic process, refers to insight into the true nature of reality, which those with realization embody, giving them their spiritual authority.In this paper I shall be writing in general terms for the whole Buddhist tradition on the basis of many personal and in-depth encounters with yogins in all the main traditions. This is an area in need of much further research, and what I propose to do in this paper is to flag the issues and raise pertinent questions. My particular interest is how spiritual authority is going to work in the future, especially in the West now that the Buddhist tradition is establishing itself here. [End Page 121]The tendency in modern scholarship has been to assume that spiritual authority in Buddhism lies with monastics (especially male monastics), who teach and are supported by laypeople who look to them for spiritual guidance. Ray challenges this assumption, pointing out that, throughout history, the most genuine spiritual authority within the tradition is found in the Buddhist saints. These are the yogins, male or female, possibly living within or outside monastic institutions, following any number of lifestyles, be it as wandering renunciates, hermits, householders, or kings. Ray, therefore, in place of the twofold model of monks and lay supporters, speaks of a need for a threefold model, which includes the saints /yogins. This puts into a broader historical perspective, the modern trend for Western Buddhists to not automatically think of themselves as a laity dependent on the spiritual authority of monks.At the time of the Buddha, spiritual authority rested in him and his enlightened disciples. Ray refers to their lifestyle as that of wandering forest renunciates. Over time, Buddhism followed the same pattern as emerged in Brahmanic society with the forest renunciates settling near towns and villages so that a symbiotic relationship could develop between the monks and their lay supporters. As the Buddhist tradition moved from an oral to a written tradition, the monastery became the place of learning, where the texts were kept and a highly organized and ordered lifestyle could develop within and around the monastery, contrasting markedly with the freer, and presumably more diverse and spontaneous, lifestyles of the forest renunciates. Ray argues that, as the writers of texts and commentaries, the learned monks systematically rewrote the values and orientation of early Buddhism in favor of the settled, ordered, lifestyle of the monasteries, regarding the renunciate lifestyle as an exceptional, if not inferior, option. His point is that, in this way, spiritual authority moved from the enlightened wandering, renunciate teacher, such as the person of the Buddha, to scholar monks within the monastic organizational hierarchy. He argues that, in this way, the... (shrink)

Is the very question ‘what is the meaning of life?’ harmful? Humans often fight and go to war over various answers offered by religions, prophets, gurus, economists and philosophers. Could the question of seeking a ‘life meaning’ be dangerous? This paper considers existential strains of philosophy in Ray Bradbury’s The Martian Chronicles, through the lens of Kierkegaard, Dostoyevsky, Albert Camus and Plato’s Allegory of the Chariot in order to argue that Western philosophy needs to ask whether the question of a (...) meaning to life is itself both dangerous and harmful to the human condition. (shrink)

Description: In this short treatise on Sikh Ethics, the Adi Granth has been taken as the basic and main sourcebook of the Sikh moralcode. The path of life enunciated by the Sikh Gurus is the path of self-realisation or perfectionism; it is neither self-gratification or hedonism nor self-denial or rationalism. Emphasis in Sikh Ethics is laid on the practice of godly qualities. Their observance makes a human being godlike. The field of the body is to be cultivated for truthful life (...) and spiritual advancement. All the senses are to be harnessed properly and the virtues of body, speech and mind are to be inculcated. The discipline enunciated by the Sikh Gurus is a universal discipline and requires the discipline to perform his worldly duties alongwith his spiritual progress; he has not to become a one-sided personality. He has to remain alert on all the three planes i.e., physical, mental and spiritual. The Sikh Ethics, in practice, brings before us an ideal person thoroughly balanced in physical, mental and spiritual cultures. Whereas he works as a healthy constituent of society, he also rises to spiritual zenith. In him, we find, an exact combination of action, knowledge and devotion. Contents Preface Chap. 1 : Sikhism-A Religion Chap. 2 : Justification of Sikh Ethics Chap. 3 : Godly Qualities-as Enunciated in the Adi Granth Chap. 4 : Sikh Concept of Virtue and Vice Chap. 5 : The Sikh Way of Life Chap. 6 : Social, Economic and Political Ethics Chap. 7 : The Ultimate Goal. (shrink)

Author of the article presents the phenomenon of "creative illness" through the prism of the views of the British psychiatrist Anthony Storr. The central issue of this article is the close relationship between genius and mental illness. The experience of "creative illness" was characteristic of many mystics, religious sect leaders and visionaries who created original philosophical and psychological concepts and made discoveries in the field of exact sciences. The author pays special attention to the crises of Freud and Jung, thanks (...) to which visionaries created ideas that changed our perception of man and his culture. Anthony Storr treats them not so much as scientists, but as inspirational gurus. (shrink)

The concept of governmentality has a textual and philosophical basis as well as being concerned with what might be called the practices of government. This article discusses and develops the governmentality argument with respect to the guru-led movements. It outlines the basics of Michel Foucault’s concept of governmentality, its analytical frame, the fact that governmentality moves beyond only the practices of the state and its nuances in a neoliberal frame of reference, drawing on Zygmunt Bauman and others. It then discusses (...) the governmentality of guru-led movements through: (1) the political acts and powers of the gurus; (2) the supplementary and complementary efforts to aid the state by the guru-led movements; (3) instances of resistance and taking on the state, and (4) the flipside of governmentality, which manifests as hegemony, Hindutva politics and Hindu nationalism. Through the governmentality argument, aspects of the surveillance, discipline, control, interactivity and competition of the guru-led movements emerge. What is discussed is a post-disciplinary model of governance which devolves power downwards from crumbling state institutions to new agencies of control, in this case, the gurus and their institutions. This devolution, however, is not without its tensions and the article also argues that guru governmentality betrays traces of hybridity and non-linearity. (shrink)

Among many managers Charles Handy might well be described as a ‘world class’ management thinker. He is certainly the first British management author to have achieved international guru status. The author of widely-commended management best-sellers and MBA set texts, known through broadcasting and management videos, he has presented himself more recently as a self-styled ‘social philosopher’. But just how philosophical is he? Does he offer genuinely new ideas? And what explains his vast appeal? Ashly Pinnington considers three works from Handy’s (...) social philosopher period. He argues that they are conservative and focused on the interests of managers and business owners rather than employees or society as a whole. Like a mediaeval friar seeking converts, Handy uses mythic structures and exempla to invest his claims and propositions with plausibility and authority. Drawing on research into management gurus as a phenomenon, Ashly Pinnington concludes that when we read authors like Handy we should attend not merely to the ‘philosophy’ but also to the way narrative techniques are used in conveying ideological and moral messages. (shrink)

This study examines the role of the principle of Sikh liberalism in promoting communal harmony in today’s world. Communal harmony has been under threat in almost all countries for decades, and bigotry, distrust, and animosity prevail among the followers of diverse faithbased communities. Individuals need to be whole-hearted, liberal in approach, and tolerant toward the followers of other communities to reduce such inconsistencies in our society. The paper explores that the ideology of Sikh liberalism can be a role model for (...) establishing peace in today’s world of communal violence. This work is a sincere effort to deal with several issues, e.g., humanism, tolerance, fraternity, equality, freedom, secularism, religious pluralism, and accessibility to and honor for contrasting opinions, based on the principle of Sikh liberalism, which are the root of Sikh liberalism. The qualitative research evaluates the all-embracing aspects of Sikhism, where the liberal notion of Guru Granth Sahib and the liberal attitudes of the Sikh Gurus, especially Guru Nanak (1469-1539), the founder of Sikhism, have mainly been highlighted. It discovers the role of Sikhism in promoting communal harmony by analyzing the idea of Sikh liberalism. Thus, the study aims to make the states, governments, and the general people aware of their responsibilities and duties towards promoting communal harmony through comprehending the Sikh approaches to liberalism. Philosophy and Progress, Vol#69-70; No#1-2; Jan-Dec 2021 P 189-209. (shrink)

This paper outlines an indigenous Indian approach for the training of engineers to fulfil the objective of effective technology transfer to a new site from the mother plant. The approach reflects the courage of conviction to translate the holistic and ancient model of knowledge transfer: the guru-shishya relationship. The requirements of such a model, the practical working out of these requirements, and the views of both shishyas and gurus after the experience are shared with great simplicity.