ABSTRACT The paper examines the ethical conception of the most well‐known and much discussed Hindu text, the Bhagavad Gītā, in the context of the Western distinction between duty ethics and virtue ethics. Most of the materials published on the Gītā make much of its conception of duty; however, there is no systematic investigation of the notion of virtue in the Gītā. The paper begins with a discussion of the fundamental characteristics of virtue ethics, before undertaking a (...) discussion of the conceptions of duty and virtue in the Gītā. The paper clearly demonstrates that (1) both duty and virtue coexist in the Gītā, and (2) the Gītā accords virtue an important place. (shrink)

In the previous module we examined the dialectic that Krishna initiates in the Bhagavad Gītā. Arjuna’s despondency and worry about the war he must fight is captured in his own words by teleological concerns – consequentialism and virtue theoretic considerations. In the face of a challenge, a teleological approach results in the paradox of teleology---namely, the more we are motivated by exceptional and unusual ends, the less likely we are to pursue our ends given a low expected utility. (...) Krishna's solution is to switch to a procedural ethics. To this extent, Krishna identifies three ethical theories. Two were discussed extensively in the earlier chapter on the Gītā. The first is basic deontology, called karma yoga. This states that we should choose to do our duty without appealing to the outcome as a justification. The duties in question are definable by good outcomes, but the outcomes do not constitute the reason for embracing duty. The second, spoken about at length, is bhakti yoga. According to this, the right thing to do is to worship the ideal by our actions. This practice results in us improving our skill and practice such that we come to liberate ourselves from fault and instantiate the ideal itself. The third is the Gītā’s metaethical theory—conceptual account of the right and the good. This is called “jñāna yoga.” This module focuses on the metaethical dimensions of the Gītā. (shrink)

From the late nineteenth to twentieth century, the Bhagavad-Gītā became a transnational text influenced and molded by British colonialism and Orientalism. In this article, I argue that a particularly influential western figure, Peter Brook, adapted and represented the Gītā for a transnational audience in ways that expanded a neocolonial and Orientalist interpretive horizon for its contemporary reception. This essay examines how Brook’s particular approach to and universalist representation of the Gītā reveal an important decolonial paradox: the (...) extension of colonial relations into artistic and scholarly exchanges when attempting to enhance a text’s cross-cultural intelligibility. I advance this argument by critically exploring Brook’s universalist claims and ethical reflections on war, showing how his neocolonial vision of order—along with his impulse for control and speedy consumption of “performance capital”—ultimately undercut his universalizing aspirations. Finally, this examination elucidates a positive strategy for addressing the decolonial paradox in a contemporary Indian setting. (shrink)

The pursuit of a meaningful and purposeful existence has consistently been a universal human aspiration, even in the field of business. Individuals seek significance in every endeavour they undertake. In line with this notion, the Shrimad Bhagavad Gita (SBG) directs individuals towards the path of truth and purpose. The present study attempts to examine the effect of SBG-identified variable entitled as ‘Theory of Work’ or ‘Karma’ (consisting of no desire for fruit (NDF), non-attachment (NA), deterministic intellect (DI), righteous duty (...) (RD), success and failure as equal (SAF)) on self-efficacy (SE) among teachers in higher educational institutions (HEI) in India. It also aims to find the association between SE and goal performance and leadership effectiveness among the teachers of HEI. A judgemental sampling procedure was adopted to collect the data from HEI clustered across five different zones in the country. A total of 600 responses were collected through an online-administered questionnaire. The analysis results indicated that theory of work variables (i.e., NDF, DI, NA and RD) have a significant positive effect on SE, and SE positively affects the goal performance and leadership effectiveness. However, treating SAF as equal variables was not found to have a significant effect on SE. (shrink)

The Bhagavad-Gita, as a multivalent text, has been a source of inspiration for all areas of Indian thought. This paper identifies elements in the Bhagavad-Gita which may have influenced the formation of Nyaya philosophy in the centuries after it was written. Part one of the paper reviews Nyaya epistemology as a whole, focusing on aspects that play an important role in the Bhagavad-Gita: perception (pratyaksa), inference (anumana), ‘syllogism’, verbal utterance (sabda) and the practical orientation of knowledge. The (...) second part shows how those aspects appear in the text of the Bhagavad-Gita. In praticular, Krishna relies on a number of techniques in convincing Arjuna of his obligation as a ksatria which would later be formalized in Nyaya philosophy as pramana or methods of knowing. As a whole, the Bhagavad-Gita also emphasizes the Nyaya view that knowledge is only useful insofar as it helps the knower achieve a particular goal. This paper does not, and has no pretention to prove the existence of a direct line of influence connection the Bhagavad-Gita and Nyaya philosophy; readers will instead gain an appreciation of the shared cultural context which gave rise to both of these forms of Indian thought. Abstrak Bhagavad-Gita, sebagai teks yang multitafsir, telah menjadi sumber inspirasi bagi segala pemikiran India. Makalah ini mengidentifikasikan unsur-unsur dalam Bhagavad-Gita yang mungkin memengaruhi pembentukan filsafat Nyaya selama beberapa abad setelah Bhagavad-Gita ditulis. Bagian pertama makalah meringkas epistemologi Nyaya secara keseluruhan dengan berfokus pada aspek-aspek yang memainkan peran penting dalam Bhagavad-Gita: persepsi (pratyaksa), penyimpulan (anumana), ‘silogisme’, saksi verbal (sabda), dan orientasi praktis pengetahuan. Bagian kedua memperlihatkan bagaimana aspek-aspek tersebut muncul dalam teks Bhagavad-Gita. Secara khusus, Krishna mengandalkan berbagai teknik dalam meyakinkan Arjuna akan kewajibannya sebagai ksatria yang kemudian diformalkan dalam filsafat Nyaya sebagai pramana atau sarana pengetahuan. Secara keseluruhan, Bhagavad-Gita juga menekankan pandangan Nyaya bahwa pengetahuan hanya berguna sejauh dapat membantu si penahu mencapai tujuan tertentu. Makalah ini tidak dapat membuktikan adanya garis pengaruh langsung yang menghubungkan Bhagavad-Gita dengan filsafat Nyaya; namun, kita tetap dapat mengapresiasi suatu ‘kemiripan keluarga’ di antara keduanya yang menunjukkan kekayaan konteks kebudayaan yang menghasilkan kedua buah pemikiran peradaban India ini. (shrink)

Theories of interpersonal conflict analysis and resolution originate from sociology, social psychology and political science. These theories took shape during twentieth century after World War I and World War II. Some of the prominent conflict resolution theories are Burton’s ‘human needs theory’, Roger Fisher’s ‘principled-negotiation’ and Lederach’s ‘Conflict transformation’. Conflict is an inevitable part of living because it is related to situations of scarce resources, division of functions, power relations and role-differentiation. In the organizational environment, awareness of each employee’s nature (...) is critical to success. When such employees are self-aware, workplace conflict can be minimized and can become productive to the organization. This study develops a new three energy framework of personality for conflict analysis and resolution. This framework is based on the ‘ guna’ concept of Bhagavad Gita, an ancient Hindu scripture. The term ‘ guna’ indicates the ‘inherent energy’ with which the human mind functions. These three energies are: Positive Energy ( sattva), Dynamic Energy ( rajas) and Potential Energy ( tamas). People work under influence of these three energies all the time and go through various physical, emotional and intellectual experiences. The quality and quantity of these experiences determines their personality, pattern of behaviours and conduct. (shrink)

Razão e Devoção no Advaita Vedānta: Madhusūdana Sarasvatī e o Bhagavad Gītā 1 Resumo: O artigo tem por objetivo empreender a análise dos princípios constitutivos da práxis devocional proposta pelo Bhagavad Gītā, segundo a interpretação do filósofo Madhusūdana Sarasvatī. Excelso representante do Advaita Vedānta, Madhusūdana Sarasvatī buscou incorporar as práticas devocionais à epistemologia tradicional da escola, centrada num exercício radical de reflexão racional, em sintonia com os ensinamentos do filósofo fundador Śaṅkarācārya. Devoto inarredável de Kṛṣṇa, Madhusūdana (...) Sarasvatī cumpriu sua tarefa filosófica em meio a uma interlocução fascinante com a escola Acintyabhedābheda Vedānta, fundada por Caitanya Mahāprabhu, de orientação predominantemente devocionalista vaiṣṇava.Palavras-chave: Devoção. Bhakti. Madhusūdana Sarasvatī. Bhagavad Gītā. Vedānta. Reason and Devotion in Advaita Vedānta: Madhusūdana Sarasvatī and the Bhagavad Gītā: The article aims to undertake the analysis of the constitutive principles of devotional praxis proposed by the Bhagavad Gītā, in accordance with philosopher Madhusūdana Sarasvatī’s interpretation. A great representative of Advaita Vedānta, Madhusūdana Sarasvatī sought to incorporate devotional practices into the school’s traditional epistemology, centered around a radical exercise of rational reflection, in line with the teachings of philosopher and founder Śaṅkarācārya. A great devotee of Kṛṣṇa, Madhusūdana Sarasvatī fulfilled his philosophical task in the midst of a fascinating dialogue with the school Acintyabhedābheda Vedānta, founded by Caitanya Mahāprabhu, of a predominant vaiṣṇava devotionalist orientation. Key-words: Devotion. Bhakti. Madhusūdana Sarasvatī. Bhagavad Gītā. Vedānta. Raison et Dévotion dans Advaita Vedānta: Madhusūdana Sarasvatī et la Bhagavad Gītā Résumé: L'article vise à entreprendre l'analyse des principes constitutifs de la praxis dévotionnelle proposée par le Bhagavad Gītā, selon l'interprétation du philosophe Madhusūdana Sarasvatī. Représentant notable d'Advaita Vedānta, Madhusūdana Sarasvatī a cherché à incorporer les pratiques de dévotion dans l'épistémologie traditionnelle de son école, centrée sur un exercice radical de réflexion rationnelle, conformément aux enseignements du philosophe fondateur Śaṅkarācārya. Un ardent dévot de Kṛṣṇa, Madhusūdana Sarasvatī a accompli sa tâche philosophique au milieu d'un dialogue fascinant avec l'école Acintyabhedābheda Vedānta, fondée par Caitanya Mahāprabhu, et dont l’ orientation est principalement dévotionnelle vaiṣṇava. Mots clés: Dévotion. Bhakti. Madhusūdana Sarasvatī. Bhagavad Gītā. Vedānta. Data de registro: 30/07/2020 Data de aceite: 21/10/2020 1 As palavras transliteradas do sânscrito seguem as normas do International Alphabet of Sanskrit Transliteration. Todas as traduções de originais em sânscritos foram feitas pelo autor. (shrink)

Four Testaments brings together four foundational texts from world religions--the Tao Te Ching, Dhammapada, Analects of Confucius, and Bhagavad Gita--inviting readers to experience them in full, to explore possible points of connection and divergence, and to better understand people who practice these traditions.

Humans have always been and still are fascinated by the elusive phenomenon of soul and have devised various approaches to interpret it and attribute different names to it; depending on which part, which religion, which tribe and which sect of the world they belong to. Theologians to philosophers to spiritual thinkers to literary authors and critics to scientists—all seem to be researching and explaining its nature and place in the universal scheme of things. Interestingly, there is a unanimity among all, (...) regarding the eternity and indestructibility of soul. The ancient Hindu scripture, Bhagavad Gita establishes soul as a triad of Self, Nature and God. The inner self is Soul which bears reflections of both, the physical nature and God. Malleable in ignorance, it identifies with the sense-perception dominated body but once realising its true nature, it is capable of governing the body and its actions. With the support mechanisms and persistence, it traverses across individual body consciousness to universal consciousness. This article strives to make a hermeneutic study of this metaphysical text; inquiring how awareness of the duality of nature; transient and permanent, triggers a gradual process of evolution, leading to a complete transformation when a soul resides within a body as a unifying factor; not for exploiting it or others or vice versa but for bringing about universal harmony. (shrink)

M. K. Gandhi's a series of talks delivered to ashramites at Sabarmati during 1926 and 1927, provides a singular instance in Indian intellectual thought in which the Bhagavad Gita's message of action is transformed into a theory of non-violent resistance. This essay argues that Gandhi's reading of the Gita has to be placed within an identifiable general understanding of the political that emerged among the so-called in the Congress towards the beginning of the twentieth century. Gandhi, we argue, wrested (...) from the their vocabulary and their pre-eminent political text, the Gita, and put them to use in the cause of non-violent politics. But, more importantly, his discourses on the Gita after 1920 suggest an acceptance, on his part, of politics as it actually was. This is where he departed from the projects of Tilak or Aurobindo. The Gita, in Gandhi's hand, became a talismanic device that allowed the satyagrahi his or her involvement in political action while providing protection from the necessary and unavoidable venality of politics and its propensity to violence. (shrink)

Suppose that the protagonist of the Bhagavad-Gitā had been a woman. Would Krishna's message to her have been the same as it was to the morally tormented warrior Arjuna? Could it have been, without violating the essential intentions of this work? Consider the historical case of Lakşmibai, the Rani of Jhansi, a rare and legendary female warrior who lived, fought and died in nineteenth-century Colonial India. For the sake of argument, one could imagine her in Arjuna's place and ask: (...) what if she had experienced Arjuna's moment of moral doubt (and spiritual need) before taking to the battlefield? Would the answers for her be the same as they were for Arjuna? Or to put it another way: is there a gender-exclusiveness in the message of the Gitā?Upon close examination, this does not appear to be the case. The three-fold discipline described by Krishna, or Gitā-yoga" to borrow a phrase from Bina Gupta, is multi-faceted precisely because human beings are different from each other as individuals; yet it is capable of being articulated as a universalizable discipline because human beings are fundamentally the same with respect to their humanity and mortality, irrespective of gender, occupation or circumstances. Anyone can pursue Gitā-yoga in order to act morally and realize spiritual satisfaction, albeit the particulars of that pursuit are expected to vary according to individual capacity, character and disposition. The Gitā does not at any point, however, draw distinctions between the duties, virtues or spiritual capacities of persons on the basis of gender. Lakşmibai serves as an excellent example of a woman who could potentially realize all three aspects of Gitā-yoga, further belying any temptation to interpret Krishna's message as surreptitiously gender-exclusive and thus strengthening a case for its applicability as a moral philosophy for a contemporary world. (shrink)

Management research has attracted a plethora of research intending to optimize performance within and outside firms. We have seen plenty of progress in various dimensions; however, we also notice domains where the struggle still exists. This work tries to develop a theory of a hypothetical firm that goes beyond the current theories and takes inspiration from the texts of the Bhagavad Gita. We look at the theory of a hypothetical firm through the lens of the Bhagavad Gita. Precisely, (...) this work theorizes about the three aspects of a firm: leadership, governance and motivation. Governance provides a structure to business management; leaderships play a pivotal role in converting inputs to desired outputs; and motivation acts as a catalyst in any process that builds and runs the firm. Moreover, this work integrates the understanding of certain shlokas of the Bhagavad Gita for theorizing. (shrink)

This article uses paradigms developed in the ethics of war debate, primarily jus in bello (just actions in war), and academic theories developed for the study of religion: the dialectic of the sacred and profane, and ritual studies – primarily sacrifice, festivals, and rites of passage – to analyze the Bhagavad-Gita and the sections of the Mahabharata that tell the story of the Kurukshetra War.11 The historicity of this war is in doubt. However, Hindu tradition places it in approximately (...) 3100 BCE, with Indian scholars proposing dates ranging from approximately plus/minus 2000 years from the traditional date. The article focuses attention on the fact that along with Krishna preaching Hindu dharma (religious socio-ethical duties) in the Bhagavad-Gita, a militarist ethic is forcefully put forth within Kshatriya dharma. The objective is to bring out salient points on human behavior expressed by combatants in war through their religious ethics and religious rituals. While some commentary is offered on the meaning of the teachings presented in these texts, the main goal is examining human behavior not textual meaning. The article builds on studies that show religious ritual as a powerful force in inculcating ethics and behavior in the pursuit of war. The article comments on religion and war in general in order to advance the understanding of human religious expression and behavior in regard to war. (shrink)

This Work Deals With The Foundational Concepts Ethics In Their Origin And Development. The Three Dimensions Of Mortality I.E., Social, Religious And Spiritual, Are Brought To The Light As Dealt By Manu Smrti, Jaimini Sutras And Bhagavadgita Respectively. The Author Sincerely Endeavors To Construct The Philosophical World-View Presupposed And Developed By These Texts Of Special Reference. The Aim Of This Book Is To Present A Harmoniously Interwoven Ethical Vision Which Is Peculiarly Indian And Its Form And Content. The Lucid Style (...) And Elaborate Discussion Of The Subject Matter Make The Book Useful And Interesting Not Only For The Students Of Philosophy But Also For The Common Readership Untrained In Philosophy. Contents Chapter 1: Introduction, Chapter 2: Rta And The Ethics Of Antiquity, Chapter 3: Transition To Dharma, Chapter 4: Ethics Of Manu Dharma Sastra, Chapter 5: Ethics Of Purva Mimamsa, Ethics Of Bhagavad-Gita, Chapter 7: Conclusion. (shrink)

In The Idea of Justice, Amartya Sen, among other things, discusses certain qualities any adequate theory of justice ought to incorporate. Two important qualities a theory of justice should account for are impartiality/objectivity and sensitivity to consequences. In order to motivate his discussion of sensitivity to consequences, Sen discusses the debate between Krishna and Arjuna from the religio-philosophical Hindu text the Bhagavad Gita. According to Sen, Arjuna represents a sensitivity to consequences while Krishna is an archetypal deontologist. In this (...) paper it will be argued that Sen's interpretation of the Gita is inaccurate. Further, a more adequate interpretation will be presented. What will be of significance is that the more adequate interpretation actually demonstrates the importance of an impartial spectator in moral reasoning. Finally, there will be a discussion of some lessons that can be taken from the Gita regarding justice generally. (shrink)

Philosophy of The Bhagavad Gita: A Contemporary Introduction presents a complete philosophical guide and new translation of the most celebrated text of Hinduism. While usually treated as mystical and religious poetry, this new translation focuses on the philosophy underpinning the story of a battle between two sets of cousins of the Aryan clan. Designed for use in the classroom, this lively and readable translation: - Situates the text in its philosophical and cultural contexts - Features summaries and chapter analyses (...) and questions at the opening and end of each of the eighteen chapters encouraging further study - Highlights points of comparison and overlap between Indian and Western philosophical concepts and themes such as just war, care ethics, integrity and authenticity - Includes a glossary allowing the reader to determine the meaning of central concepts Written with clarity and without presupposing any prior knowledge of Hinduism, Philosophy of the Bhagavad Gita: A Contemporary Introduction reveals the importance and value of reading the Gita philosophically. (shrink)

Consciousness is a central topic in Hindu philosophy. This is because this philosophy understands reality in terms of brahman or atman (typically translated as the self), and consciousness is conceived as the essential marker of self. The prominent Hindu text Bhagavad Gita offers an exception. Self is conceived in the Gita not in terms of its essential identity with pure or transcendental consciousness. But the question remains, does the Gita still offer us a theory of consciousness? The goal of (...) my paper is to show that the Gita can be taken as offering an interesting empirical theory of consciousness. My paper focuses on determining the nature of attention in the Gita's understanding of yoga, and to articulate the role of such attention in the Gita's theory of consciousness. My working conclusion is that what differentiates an ordinary person's consciousness from a yogi's consciousness is the nature of their attention both in terms of its manner and its object. I argue, further, that exploring the Gita's theory of consciousness, especially in conjunction with the nature of attention, is immensely fruitful because it allows us to see the Gita's potential contribution to our contemporary philosophical discussion of consciousness and attention. This is because bringing the Gita into discussion allows us to appreciate a dimension of the metaphysics of attention–namely, the dimension of manner of attending and its cultivation, and the moral and social implications in the proposed redirection of one's attention--not often recognized in the contemporary Western discussion. (shrink)

The caste system has caused widespread oppression within Hinduism. In this paper, I analyze the Bhagavad Gītā (c. 500 BCE–200 CE) and the Bhāgavata Purāṇa (c. 9th century CE), two highly influential Hindu sacred texts, to understand how they conceptualize the relationship between caste and devotion (bhakti). I argue that there is a societal framework that does not maintain the caste system but which is consistent with these texts' soteriological vision and can be implemented in lieu of such (...) a system. This framework demonstrates that for certain forms of Hindu religiosity, caste is not essential to uphold from a scriptural perspective. Given this framework, the caste system can be challenged and interrogated to a significant extent and alternative societal frameworks can be proposed. I also consider and respond to objections to the framework I put forth. (shrink)

In recent years, numerous researches have been conducted on CSR from various perspectives. From a survey of CSR literatures from spiritual and religious perspectives, there are some studies based on the Quran (Islam) and the Bible (Christianity) made by scholars. However, the Bhagavad-Gita (Hinduism) is yet to be explored in the context of CSR. This article is therefore timely and fills the gap in the CSR literature. In this article, the authors employs hermeneutics, a qualitative research methodology which involves (...) the study, understanding and interpretation of the BG particularly the concept of ‘dharma’ (duty) and ‘karma’ (action) in the context of CSR. In a nutshell, the BG provides an inside-out approach to CSR, which is the development of individual leader’s self-conscience of his1 dharma (duty) and karma (action). Based on the BG’s insights, CSR should ideally begin with ISR (Individual Social Responsibility includes Personal Social Responsibility) and to go beyond CSR with GSR (Global Social Responsibility). These three social responsibilities are the essential dharma and karma of corporate leaders. The leaders and the role they play in corporations are crucial in ensuring transparency, good conduct and governance towards the ultimate aim of achieving CSR. This article is expected to provide a framework to the study of BG philosophy from other aspects of corporate management; such as corporate governance, corporate ethics and human resource management in the near future. (shrink)

O propósito deste livro é preencher a lacuna existente no mercado editorial brasileiro no que diz respeito a obras de cunho acadêmico sobre hinduísmo e filosofia indiana. Essa lacuna se reflete, dentre outras, na inexistência de publicações em português que pretendam ir além do mero aspecto introdutório deste que é um dos maiores clássicos da literatura religiosa indiana e mundial: a Bhagavad-gita; também se reflete na inexistência de literatura especializada sobre as várias tradições indianas que têm a Bhagavad- (...) gita como um de seus textos canônicos. -/- Reunindo professores e pesquisadores do Brasil, Israel, Estados Unidos e Reino Unido, este volume apresenta uma visão acadêmica e acessível da Bhagavad-gita centrada em dois aspectos principais: introdução e contextualização da Gita no que se refere à sua história, estrutura e conceitos-chave, de um lado, e análise detalhada de algumas das noções e temas mais relevantes do texto, de outro. Também proporciona visão geral de uma das tradições da Índia - tanto vedanta como vaishava - que mais sofreram influência da teologia e filosofia da Bhagavad-gita: o vaishnavismo gaudiya de Caitanya (1486-1533). -/- O livro encontra-se estruturado em três grupos, ou partes. A primeira, intitulada "Visão Geral da Bhagavad-gita", é composta de dois capítulos e tem como objetivo introduzir o leitor ao Gita como um todo. A segunda, intitulada "Conceitos e Tópicos-Chave da Bhagavad-gita", contém cinco capítulos, cada um centrado na análise de um conceito ou tópico específico da Gita. A terceira e última parte, intitulada "Hinduísmo e Vaishnavismo", é composta por três capítulos e visa apresentar o vaishnavismo, mais especificamente o vaishnavismo gaudiya, situando-o dentro do contexto mais geral do que hoje se denomina hinduísmo. (shrink)

Understanding Asian Philosophy introduces the four major Asian traditions through their key texts and thinkers: the Analects of Confucius, the Daoist text Zhuangzi, the early Buddhist Suttas, and the Bhagavad Gita. Approached through the central issue of ethical development, this engaging introduction reveals the importance of moral self-cultivation and provides a firm grounding in the origins of Asian thought. -/- Leading students confidently through complex texts, Understanding Asian Philosophy includes a range of valuable features: • brief biographies of main (...) thinkers such as Confucius and Zhuangzi • primary source material and translations • maps and timelines • comprehensive lists of recommended reading and links to further study resources • relevant philosophical questions at the end of each chapter -/- As well as sections on other texts and thinkers in the tradition, there are frequent references to contemporary examples and issues. Each chapter also discusses other thinkers in different traditions in the West, presenting various comparative approaches. With its clear focus on thinkers and texts, Understanding Asian Philosophy is an ideal undergraduate introduction to Chinese, Indian, Buddhist and Daoist though - See more at: http://www.bloomsbury.com/us/understanding-asian-philosophy-9781780935737/#sthash.ShMPcDYh.dpuf. (shrink)

O objetivo deste artigo é analisar o conceito de yoga da Bhagavad-gītā. Cinco concepções de yoga encontradas no texto são descritas: yoga enquanto disciplina ou prática, yoga enquanto disciplina qualificada, yoga enquanto estado mental de equanimidade e renúncia, yoga enquanto estado de união e yoga enquanto poder místico. As relações existentes entre essas concepções são explicitadas e o que podemos chamar de a estrutura do yoga na Bhagavad-gītā é pormenorizada.

Morality is traditionally understood as comprised of two components: justice and mercy. The first component, justice, the universal component of the form, is frequently seen as foundational for any moral system – which poses a challenge of explaining the second component, mercy, the particular component of content. Kantian ethics provides an example of this approach. After formulating his universalist theory of ethics in the Groundwork of the metaphysics of morals and further developing it in the Critique of practical reason, he (...) attempts to use it in order to establish the morality of mercy in the Metaphysics of morals. Yet can universal morality of justice necessitate particular ethics of mercy? Using the example of competitive games, the relations between the ethics of justice and that of mercy are demonstrated, and it is shown that the former does not lead to the latter. Moreover, the universality of the rules of moral behavior can serve as a form for blatant brutality. Analyzing the characteristics of particular morality, we can conclude that physical humanity of the moral object, perceived as such by the subject, is a required condition for mercy. Removal of object's humanity is a necessary step toward an ethical system that allows cruelty – a system that can still be based on universal moral rules. Bhagavad Gītā, on the other hand, can be seen as an example of combining nīṣkāmakarma, the formal, universal ethics of desireless action, with a variety of particular motivations originating in the nature and social context of the moral agent. (shrink)

Volume 1. [Based on chapters 1 & 2 of Bhagavadgītā] -- volume 2. Based on chapters 3 & 4 of Bhagavadgītā -- volume 3. Based on chapters 5 & 6 of Bhagavadgītā -- volume 5. Based on chapters 13 to 17 of Bhagavadgītā -- volume 6. Based on chapter 18 of Bhagavadgītā.

‘Sapiens and Sthitaprajna’ studies the concept of a wise person in the Stoic Seneca and in the Bhagavad-Gita. Although the Gita and Seneca’s writings were composed at least two centuries and a continent apart, they have much in common in recommending a well lived life. This book describes how in both - a wise person is endowed with both virtue and wisdom, is moral, makes right judgments and takes responsibility for actions. A wise and virtuous person always enjoys happiness, (...) as happiness consists in knowing that one has done the right thing at the right time. Both Seneca and the Gita demand intellectual rigor and wisdom for leading a virtuous and effective life. They provide guidelines for how to become and be wise. Both systems demand a sage to be emotionally sound and devoid of passions. This leads to mental peace and balance, and ultimately tranquility and happiness. While surveying these similarities, this study also finds differences in their ways of application of these ideas. The metaphysics of the Gita obliges the sage to practice meditation, while the Stoics require a sage to be a rational person committed to analyzing and intellectualizing any situation. This comparative study will be of interest to students of both Ancient Western and Ancient Indian Philosophy. Practitioners of Stoicism and followers of the Gita should find the presence of closely related ideas in a very different tradition of interest while perhaps finding somewhat different prescriptions a spur to action. (shrink)

Dissertação de Mestrado LARA, Marco Antonio de. Karma-yoga como ação moral ideal na Bhagavad-gita à luz da criteriologia künguiana. 2016. Dissertação, Programa de Pós-graduação em Ciências da Religião, Pontifícia Universidade Católica de Minas Gerais, Belo Horizonte.

Hegel et l'Orient vise a combler une lacune : dans les cours de Berlin consacres a la Philosophie de l'Histoire et a la Philosophie de la Religion, l'Orient occupe une place considerable, mais cette enorme masse de textes n'a guere jusqu'ici retenu l'attention des historiens de la philosophie. L'auteur s'efforce tout d'abord de reperer les motifs qui ont conduit Hegel a elever a la dignite de categorie philosophique le tres ancien mythe de l'Orient et de replacer cette reconstruction historico-speculative dans (...) le cadre general de sa doctrine. Pour ce faire, l'auteur examine, a travers les textes classiques (Phenomenologie de l'Esprit, Logique et Encyclopedie), mais aussi a travers les Ecrits de jeunesse, comment Hegel est conduit a accorder a l'Orient une place importante dans les premiers cours d'Esthetique et dans les Principes de la philosophie du droit, ainsi que la maniere dont le theme est repris et developpe dans La raison dans l'histoire et dans la Philosophie de la Religion. Il examine parallelement le contexte immediat de l'histoire des idees (redecouverte de l'Orient par l'Aufklarung et le Romantisme allemand) et les raisons de l'attitude, generalement polemique, de Hegel vis-a-vis de ces courants. Il s'interroge enfin sur la valeur et les limites de l'interpretation hegelienne. En annexe est presentee la Recension que Hegel fait de la Dissertation de W. von Humboldt sur la Bhagavad-Gita - publiee en 1827 dans les Jahrbucher fur wissenschaftliche Kritik, et jusqu'alors inedite en francais - qui fournit une illustration vivante de ces themes. (shrink)

L’Orient exerça une forte attirance au tournant des XVIII e et XIX e siècles, avec la mise au premier plan du sanscrit. Deux penseurs contemporains, Hegel et Humboldt, le premier à travers la recension d’une étude du second, s’opposèrent nettement sur la question de la signification du monde oriental. Pour Hegel il est la première étape, produit encore enfantin, de l’histoire mondiale, que traduit si bien la Bhagavad-Gîta. Pour Humboldt, l’I nde a son sens authentiquement humain en elle-même et (...) ce grand poème du Mahabharata est une œuvre d’art universelle. L’un considère comme essentiel le contenu, l’autre la forme, en laquelle seule réside l’art. (shrink)

El Yoga constituye uno de los legados de la India a la humanidad que Occidente haadoptado con mayor aceptación y entusiasmo. Conociendo innumerables transformaciones, la práctica del Yoga ha sido incorporada a la vida occidental de diversas maneras, ya sea como profesión, como entretenimiento, como técnica de relajación, como preparación física eincluso, en algunos casos, como técnica de liberación. Pero el carácter mudable o „camaleónico‟, podríamos decir, del Yoga es tan antiguo como el Yoga mismo y ya en la India (...) antigua es posible atestiguar diferentes expresiones de su práctica y de su contenidofilosófico. (shrink)

The relationship between entrepreneurship and ethics has largely been characterized as antithetical. In this article we develop a conceptual model integrating pragmatism, a philosophical approach that emphasizes experimentation and action characteristic of entrepreneurial leadership, with ethics to suggest that the two are not incompatible and that sustaining entrepreneurial leadership for value creation necessitates ethical action to build legitimacy. Case studies from the United States and India highlight the necessity of infusing pragmatism with ethics for sustainable entrepreneurial leadership.

The political thought of Mohandas K. Gandhi has been increasingly used as a paradigmatic example of hybrid political thought that developed out of a cross-cultural dialogue of eastern and western influences. With a novel unpacking of this hybridity, this article focuses on the conceptual influences that Gandhi explicitly stressed in his autobiography and other writings, particularly the works of Leo Tolstoy and the Bhagavad Gītā. This new tracing of influence in the development of Gandhi’s thought alters the substantive (...) thrust of Gandhi’s thought away from more familiar quasi-liberal interpretations and towards a far more substantive bhakti or devotional understanding of politics. The analysis reveals a conception of politics that is not pragmatic in its use of non-violence, but instead points to a devotional focus on cultivating the self (ātman), ultimately dissolving the public/private distinction that many readings of Gandhi’s thought depend upon. (shrink)

This paper explains some of the uses of the word ‘freedom’ in Western as well as in Indian philosophy. Regarding the psychological concept of freedom or free will, this paper focuses on the distinction between fatalism, determinism, types of compatibilism, and libertarianism. Indian philosophers, by and large, are compatibilists, although some minor systems, such as Śākta Āgama, favor a type of libertarianism. From the Indian perspective the form of life of human beings has also been mentioned in the discussion of (...) free will. Regarding metaphysical freedom, I discuss the views of the Bhagavad Gītā and Swami Vivekananda in Sect. III. K.C. Bhattacharyya, a neo-Advaita Vedāntin, has discussed degrees of freedom of the subject at several levels. According to him, spiritual progress lies in the progressive realization of the freedom of the subject. I compare his view with the classical Advaita concept of freedom. I have also addressed the question of whether freedom from suffering can be realized at social and global levels. In this context I have mentioned some of the interpretations of the great saying ‘I am Brahman,’ and how freedom can be realized at the global level by using the Advaita concept of ‘oneness.’. (shrink)

In this article, we present a new approach for frequent pattern mining that runs fast for both sparse and dense databases. Two algorithms, FEM and DFEM, based on our approach are also introduced. FEM applies a fixed threshold as the condition for switching between the two mining strategies; meanwhile, DFEM adopts this threshold dynamically at runtime to best fit the characteristics of the database during the mining process, especially when minimum support threshold is low. Additionally, we present optimization techniques for (...) the proposed algorithms to speed the mining process, reduce the memory usage, and optimize the I/o cost. We also analyze in depth the performance of FEM and DFEM and compare them with several existing algorithms. The experimental results show that FEM and DFEM achieve a significant improvement in execution time and consume less memory than many popular FPM algorithms including the well-known Apriori, FP-growth, and Eclat. (shrink)

How are we to understand one person's responsibility to another when one person wrongs another? Within legal and philosophical literature, we can identify a prevailing paradigmatic approach to answering this question. The key distinguishing feature of this paradigmatic approach is the assumption that there is a division between what defines a person's wrongdoing on one hand, and the significance of losses suffered by another person on the other hand. Throughout this thesis, I argue against this approach and the theories that (...) participate in it, including theories presented by Judith Jarvis Thomson, Stephen Perry, Jules Coleman, and Ernest Weinrib. ;As an alternative to theories that take up this paradigmatic approach, I present the duty/right based theory of responsibility. I build this theory of responsibility from the bottom up, starting with the structure and content of the wrong a person is responsible to another for. I argue that the wrong one person does to another is defined in terms of the freedom one person rightfully holds in relation to another. Since duties and rights set out the limits of each person's freedom in relation to the freedom of others, the formal and substantive content of those duties and correlative rights explain not only the nature of the wrong one person does to another, but also what one person must do in relation to another to appropriately address such a wrong. To appropriately address a relational wrong, an actor must give back the measure of the freedom she illicitly takes from another person when she commits a relational wrong against that person. One means of doing this is for the wrongdoer to compensate a person for the illicit harm he suffers as part of a relational wrong. The coherent explanation this theory provides as to the role compensation plays in appropriately addressing a wrong one person does to another explains some of our basic intuitions and practices surrounding the issue of responsibility between persons, including those that concern the extent to which the use of damages in tort law enforces the kind of responsibility in question. (shrink)

Universal Grammar (UG) can be interpreted as a constraint on the form of possible grammars (hypothesis space) or as a constraint on acquisition strategies (selection procedures). In this response to Herschensohn we reiterate the position outlined in Epstein et al. (1996a, r), that in the evaluation of L2 acquisition as a UG- constrained process the former (possible grammars/ knowledge states) is critical, not the latter. Selection procedures, on the other hand, are important in that they may have a bearing on (...) development in language acquisition. We raise the possibility that differences in first and second language acquisition pertaining to both attainment of the end-state and course of development may derive from differences in selection procedures. We further suggest that for these reasons age effects in the attainment of nativelike proficiency must necessarily be separated from UG effects. (shrink)

Contemporary Indian identification with Hindu traditions (whether more narrowly or broadly conceived) among champions of animal protection often invokes the well-known concept of ahiṁṣā—nonviolence, as the moral basis for the position against violence toward non-human animals. To foster a more informed comprehension of this notion, this paper sets out the complex character of religious practice as presented in the Hindu scripture Bhagavad-gītā, to explore how its tenets might meaningfully apply to the practice of animal experimentation.

This volume explores how the scientific method enters and determines the dominant methodologies of various modern academic disciplines. It highlights the ways in which practitioners from different disciplinary backgrounds -- the humanities, the natural sciences, and the social sciences -- engage with the scientific method in their own disciplines. The book maps the discourse (within each of the disciplines) that critiques the scientific method, from different social locations, in order to argue for more complex and nuanced approaches in methodology. It (...) also investigates the connections between the method and the structures of power and domination which exist within these disciplines. In the process, it offers a new way of thinking about the philosophy of the scientific method. Part of the Science and Technology Studies series, this volume is the first of its kind in the South Asian context to debate scientific methods and address questions by scholars based in the global south. It will be useful to students of science, humanities, social sciences, philosophy of science, and philosophy of social science. Research scholars from these disciplines, especially those engaging in interdisciplinary research, will also benefit from this volume. (shrink)

We investigated how motor agency in the voluntary control of body movement influences body awareness. In the Rubber Hand Illusion , synchronous tactile stimulation of a rubber hand and the participant’s hand leads to a feeling of the rubber hand being incorporated in the participant’s own body. One quantifiable behavioural correlate of the illusion is an induced shift in the perceived location of the participant’s hand towards the rubber hand. Previous studies showed that the induced changes in body awareness are (...) local and fragmented: the proprioceptive drift is largely restricted to the stimulated finger. In the present study, we investigated whether active and passive movements, rather than tactile stimulation, would lead to similarly fragmented body awareness. Participants watched a projected image of their hand under three conditions: active finger movement, passive finger movement, and tactile stimulation. Visual feedback was either synchronous or asynchronous with respect to stimulation of the hand. A significant overall RHI, defined as greater drifts following synchronous than asynchronous stimulation, was found in all cases. However, the distribution of the RHI across stimulated and non-stimulated fingers depended on the kind of stimulation. Localised proprioceptive drifts, specific to the stimulated finger, were found for tactile and passive stimulation. Conversely, during active movement of a single digit, the proprioceptive drifts were not localised to that digit, but were spread across the whole hand. Whereas a purely proprioceptive sense of body-ownership is local and fragmented, the motor sense of agency integrates distinct body-parts into a coherent, unified awareness of the body. (shrink)