Swami Vivekananda is considered as one of the most influential spiritual educationist and thinker of India. He was disciple of Ramakrishna Paramahamsa and the founder of Ramakrishna Math and Ramakrishna Mission. He is considered by many as an icon for his fearless courage, his positive exhortations to the youth, his broad outlook to social problems, and countless lectures and discourses on Vedanta philosophy. For him, “Education is not the amount of information that is put into your brain and runs (...) riots there, undigested all your life. We must have life-building, man-making, character-making, assimilation of ideas.” It is rightly said that, “The Swami’s mission was both national and international. A lover of mankind, he strove to promote peace and human brotherhood on the spiritual foundation of the Vedantic Oneness of existence. (shrink)

"Swami Vivekananda, the nineteenth-century Hindu monk who introduced Vedåanta to the West, is undoubtedly one of modern India's most influential philosophers. Unfortunately, his philosophy has too often been interpreted through reductive hermeneutic lenses. Typically, scholars have viewed him either as a modern-day exponent of âSaçnkara's Advaita Vedåanta or as a "Neo-Vedåantin" influenced more by Western ideas than indigenous Indian traditions. In Swami Vivekananda's Vedåantic Cosmopolitanism, Swami Medhananda rejects both of these prevailing approaches to offer a new interpretation of (...) Vivekananda's philosophy, highlighting its originality, contemporary relevance, and cross-cultural significance. Vivekananda, the book argues, is best understood as a cosmopolitan Vedåantin who developed novel philosophical positions through creative dialectical engagement with both Indian and Western thinkers. Inspired by his guru Sri Ramakrishna, Vivekananda reconceived Advaita Vedåanta as a nonsectarian, life-affirming philosophy that provides an ontological basis for religious cosmopolitanism and a spiritual ethics of social service. He defended the scientific credentials of religion while criticizing the climate of scientism beginning to develop in the late nineteenth century. He was also one of the first philosophers to defend the evidential value of supersensuous perception on the basis of general epistemic principles. Finally, he adopted innovative cosmopolitan approaches to long-standing philosophical problems. Bringing him into dialogue with a galaxy of contemporary philosophers, Medhananda demonstrates the sophistication and enduring value of Vivekananda's views on the limits of reason, the dynamics of religious faith, and the hard problem of consciousness"--. (shrink)

An analysis of Swami Vivekananda's retelling of Vedanta.

Analysing the concept of religion according to Swami Vivekananda.

A new finding of lecture by Swami Vivekananda.

Recently, there has been a burgeoning of interest in the relationship between Schopenhauer's philosophy and Indian thought.1 One major reason for this trend is the growing conviction among scholars that a careful understanding of Schopenhauer's complex—and evolving—engagement with Indian thought can help illuminate crucial aspects of Schopenhauer's own philosophy.2 The late nineteenth-century German scholars Paul Deussen and Max Hecker are widely acknowledged to be the pioneers in the field of Schopenhauer's relation to Indian thought. Deussen, thoroughly trained in both indology (...) and Western philosophy, was the first to bring Schopenhauer's philosophy into dialogue with Indian thought... (shrink)

The following discourse is a brief yet appealing comparative analysis of two viewpoints on the same subject of Karma Yoga (detached 'witness–consciousness' through action) written separately by two stalwarts of Indian philosophy: Rabindranath Tagore (1915) and Swami Vivekananda (1896).

I explore how Vivekananda and Sarvepalli Radhakrishnan’s development of Advaita Vedānta has an enormous impact on Neo-Hindu, and indeed, Indian, self-understandings of ethics and politics. I contend that Vivekananda and Radhakrishnan both conceive of the spirit of Hinduism as a radical form of equality that lies at the heart of an Advaitic (monistic) interpretation of the Upaniṣads. This metaphysical monism of consciousness of self and other in Advaita paves a solid conceptual road to an ethic of radical equality (...) in both the personal and the political spheres. (shrink)

This book documents the sublime and deep thoughts of great people worldwide on Sri Ramakrishna and Swami Vivekananda. While some had the privilege of meeting these divine personages, others have been deeply influenced by their life and teachings. A revised edition of the earlier book, this volume contains much new material like facsimiles of the tributes of Mahatma Gandhi and Rabindranath Tagore.

This book tries to collate the different ideas of socialistic thought contained in the vast corpus of Swami Vivekananda's writings and speeches. His humanism led to numerous social activities with the idea that God is present in human beings. He said that education was the solution to all social problems.

In this book the author has equated Swaraj with Mahatma Gandhi’s ‘self-rule’, Bal Gangadhar Tilak’s ‘birthright for freedom’, Aurobindo’s ‘Sanatana Dharma’, Raja Rammohun Roy’s ‘individual liberty’, Rabindranath Tagore’s ‘humanity’, and Swami Vivekananda’s ‘love of the motherland’.

In a letter written in 1927, the French writer Romain Rolland asked Sigmund Freud to analyse the “oceanic feeling,” a religious feeling of oneness with the entire universe. I will argue that Rolland’s intentions in introducing the oceanic feeling to Freud were much more complex, multifaceted, and critical than most scholars have acknowledged. To this end, I will examine Rolland’s views on mysticism and psychoanalysis in his book-length biographies of the Indian saints Sri Ramakrishna and Swami Vivekananda, which he (...) wrote just after he mentioned the oceanic feeling to Freud in 1927. I will argue that Rolland’s primary intentions in appealing to the oceanic feeling in his 1927 letter to Freud—intentions less evident in his letters to Freud than in his biographies of Sri Ramakrishna and Vivekananda—were to challenge the fundamental assumptions of psychoanalysis from a mystical perspective and to confront Freud with a mystical “science of the mind” that he felt was more rigorous and comprehensive than Freud’s psychoanalytic science. (shrink)

The book under review is a compilation of various accounts of the stay of Sri Sarada Devi, and Swamis Vivekananda, Brahmananda, Shivananda, Ramakrishnananda, Abhedananda, Vijnanananda, Subodhananda, Niranjanananda, Turiyananda, Trigunatitananda, and Premananda in the city.

This article briefly analyses why Sri Ramakrishna was so happy that Swami Vivekananda had accepted Kali and tries to show that the worship of Kali is the ultimate step in accepting everything as divine.

Contemporary Indian Philosophy is related to contemporary Indian thinkers and contains the proceedings of First Session of Society for Positive Philosophy and Interdisciplinary Studies (SPPIS) Haryana. It is neither easy nor impossible to translate into action all noble goals set forth by the eminent thinkers and scholars, but we might try to discuss and propagate their ideas. In this session all papers submitted electronically and selected abstracts have been published on a website especially develop for this session. In this volume (...) we included some papers from this session and also from open sources and contributors include teachers, research scholars and students etc. This volume is divided into two parts. First part contains papers on Swami Vivekananda and second part contains papers of B. G. Tilak, Sri Aurobindo, Mahatma Gandhi, Jawaharlal Nehru, Saheed Bhagat Singh and Dr. B.R. Ambedkar etc. It is the general intention of the Centre to produce informative as well as positive literature to inspire and motivate the students and the general readers. (shrink)

A brief summary of the ICT based education conducted by the Ramakrishna Mission Vivekananda University.

This paper follows Francois Laruelle’s non-philosophy and his non-religion and non-theology to suggest anon-philosophical approach to the sociology of religious pluralism. The entanglements of experiences of the religious end-user are analysed vis-a-vis Laruelle’s thought and a dogma free inclusive approach to religion is envisaged.

Indian schools of philosophy were regarded of having a deep rooted metaphysical bent and diametrically opposite of Western concept of materialism and individualism. But, sometimes their overemphasis of dukkha tagged them as pessimistic. However, the contemporary Indian thinkers conceived a different idea of world and dukkha. Contrary to the notion of cessation of suffering after attaining the transcendental acquisition of liberation, contemporary philosophers believed in attaining salvation in this life only. Their writings provide ample teachings of enjoying life’s bliss and (...) attain the liberation in this worldly state by doing their obligations for others. This paper aims for a comparative study of the writings of contemporary thinkers like Rabindranath, Gandhi and Vivekananda and how they dealt with the idea of attaining liberation and cessation of suffering. Our paper would be study how the age old concept of Advaitva Vedanta takes a modified connotation in the philosophy of these thinkers.Moreover,our paper is a study to view the unique philosophy of life as proposed by them in their writings. Dukkha and Mukti . (shrink)

The word education comes from the word ‘educere’ which means to bring about what is already in. As Swami Vivekananda said, “Education is the manifestation of perfection, already present in man”. The purpose of education is to detect talent proactively and the purpose of school education is to guide the child’s discovery of himself, identify and nurture his potential to the fullest. Education is the stepping stone for high flying career. Education system in India is of dates back where (...) the children’s were taught in Gurukuls and the Guru-Shishya system was the means of education. Indian education system was improved when Universities like Nalanda, Takshashila, Ujjain and Vikramshila came into existence. Education system in India is managed and controlled government well, providing education to all without any discrimination had become the priority of the government. Education lends beauty to a man. Education is man’s precious wealth. When a man travels abroad, education stands by him like a kinsman. Respected president Sri. Venkatraman in his Convocation address explained in clear terms the implication of five values of Sathya, Dharma, Santhi, Prema, and Ahinsa. These are terms like the five life breaths for man. Not only that they are also the panchabhutes (five basic elements). Without these values humanness will be destroyed. This survey was done to study the opinion of school teachers about need for value based education and to explain the pattern of existing education system. To study about the need for value based education an opinion survey among school teachers, The researcher undertake a survey in two schools under Jorhat district, Mjuli Mahkuma. (shrink)

Thakur Ramkrishna Paramhansadev was that divine soul whose magical lessons have exerted great influence upon the people not only in India but also in the whole world. The ‘Lokayata Siksha’ of Thakur Ramkrishnadev on religion like ‘Jata Mot Toto Poth’ (As different views, so different paths) reflects the divergent ways of worship to reach in the same destination. He proved that humanity is the best religion above all religions, castes and classes. The lesson taught by him proved that one can (...) achieve the eternal soul by different way of devotional practice and power of worship. Moreover, Ramkrishnadev also tried by himself in his lifetime to know the spiritual truth of life through different ways of practices guided by the people of different religions. He realized that the coordination of all religions under the single roof of society can make this world as a world of love to humanity. To serve the poor, ill and distressed people was the main mission of Thakur Ramakrishna, as is reflected in the workings of his great disciple Swami Vivekananda. Adopting a modern perspective, this paper attempts to highlight the importance of Sri Ramakrishna in religious integrity in India. (shrink)

Fericirea este un concept fuzzy. Ea poate fi definită în termeni de a trăi o viață bună sau de a înflori, mai degrabă decât de a experimenta o emoție. Fericirea în acest sens a fost folosită pentru a traduce eudaimonia greacă și este încă folosită în etica virtuții. A existat o tranziție în timp, de la accent pe fericirea virtuții la virtutea fericirii. În psihologie, fericirea este o stare mentală sau emoțională a bunăstării, care poate fi definită, printre altele, de (...) emoții pozitive sau plăcute, variind de la mulțumire până la bucuria intensă. În Vedele hinduse, ānanda semnifică fericirea veșnică, cea care însoțește sfârșitul ciclului de renaștere. Pentru grecii antici, ataraxia este o stare lucidă de echilibru robust, caracterizată de elibertatea continuă de teama primejdiei și îngrijorare. Filosofii consideră că fericirea poate fi înțeleasă ca fiind scopul moral al vieții sau ca aspect al hazardului, explicând fericirea fie ca o stare de spirit, fie ca o viață înfloritoare pentru persoana căreia i se aplică. „Conceptul de fericire este un concept atât de vag încât, în ciuda dorinței fiecărui om de a fi fericit, nimeni nu poate spune niciodată în termeni preciși și coerent ce vrea și dorește cu adevărat. Motivul este că elementele care fac parte din conceptul de fericire sunt în totalitate empirice, adică trebuie împrumutate din experiență, și că în același timp, pentru ideea fericirii, un întreg absolut, este necesar un maxim de bunăstare în starea actuală și cea viitoare. Ori, este imposibil ca o persoană finită să fie atât de perspicace și, în același timp, atât de puternică încât să se presupună că poate crea un concept cert despre ceea ce își dorește cu adevărat. Bogăție? ... Cunoaștere? ... Viață lungă? .. Sănătate? Prin urmare, nu există, în acest sens, un imperativ care să ne impună în sensul strict al cuvântului ce să facem pentru a fi fericiți, deoarece fericirea este un ideal nu al rațiunii, ci al imaginației." (Emmanuel Kant, Critica facultății de judecată) -/- CUPRINS: -/- Fericirea - Definiție - Legătura cu sănătatea fizică - Filozofie - Religie - - Religiile orientale - - - Budism - - - Hinduism - - - Confucianismul - - Religiile abrahamice - - - Iudaismul - - - Catolicismul roman - - - Islam - Psihologie - - Ierarhia nevoilor a lui Maslow - - Teoria autodeterminării - - Psihologie pozitivă - - Măsurarea fericirii - Viziunea economică și politică Ānanda - Diferite sensuri de fericire în filosofia hindusă - - Swami Vivekananda - - Sri Aurobindo - - Advaita vedanta - - Dvaita vedanta - - Vishishtadvaita vedanta - - Sri Ramana Maharshi - Modalități de realizare a ānandei Ataraxia - Epicureismul - Pironism - Stoicism Indici ai fericirii: Fericirea Națională Brută - Definirea FNB - Implementarea FNB în Bhutan - Răspândirea FNB în afara Bhutan - Critica Filosofia fericirii - Grecia antică - - Platon - - Aristotel - - Cinism - - Cirenaicism - - Pironism - - Epicureism - - Stoicism - Roma antică - - Școala lui Sextius - - Augustin de Hippo - - Boețiu - Evul Mediu - - Avicenna - - Al-Ghazali - - Maimonide - - Thomas de Aquino - Perioada modernă timpurie - - Michel de Montaigne - - Jeremy Bentham - - Arthur Schopenhauer - Perioada contemporană - - Władysław Tatarkiewicz - - Herbert Marcuse - - Viktor Frankl - - Robert Nozick - Scientismul - Studiul fericirii - - Sonja Lyubomirsky Teoria (etica) virtuții - Concepte cheie - Istoria virtuții - - „Turnura aretaică” contemporană Consecințialism - Filosofii - - Consecințialismul de stat - - Utilitarism - - Egoismul etic - - Altruismul etic - - Consecințialismul regulilor - - Consecințialismul pe două niveluri - - Consecințialismul motivațional - - Consecințialism negativ - - Etica teleologică - - Actele și omisiunile, și "doctrina actelor și omisiunilor" Referințe Despre autor - Nicolae Sfetcu - - De același autor - - Contact Editura - MultiMedia Publishing . (shrink)

Religious exclusivism is the biggest threat for multi-religious society at the same time, ambivalent thoughts among religion in religious pluralism due to religious diversity often yields religious violence. In both of the extreme, (religious exclusivism and religious pluralism) there is the possibility of religious violence, i.e., religious riots, terrorism, mob lynching, and communalism. The objective of this paper is to discuss the significance of interreligious dialogue (IRD), its basic principle, how IRD will help us for addressing the problems of humanity (...) (i.e., Religious diversity and contradictory thoughts in major religions, Religious Dogma, superstition, and terrorism). If there is any biggest challenge for religion in the 21st century, is this one that how religion can deal with these problems and became a good tool for establishing peace and prosperity in the region. (shrink)

The history of the house in Shyampukur, Kolkata, India, where Sri Ramakrishna lived for sometime when he was ailing. And the history of the place till the present-day, when it is a branch centre of the Ramakrishna Math.