Gyan Prakash

Samkhya philosophy is one of the oldest philosophies in the Indian philosophical system. This philosophy is independent in origin and mainly known for its evolution theory. Samkhya philosophy has accepted the two ultimate and independent realities, Nature and pure Consciousness. This paper is an attempt to comprehend the notion of deep ecology from the Samkhya’s evolution theory perspective. In this paper, firstly, we have elucidated the Samkhya philosophy of suffering and the solution to the problem. In the second part of the article, we have argued that how Samkhya's philosophical notion of Nature demonstrates our embeddedness in Nature. Therefore, the idea of deep ecology is always there in one or another form in Samkhya philosophy. It has also connections to the idea of sustainable development.

Notwithstanding its own authoritative status now, Edward Said's Orientalism has lived a seditious life and thrived on it. If its characterization of Orientalism as a political doctrine has infuriated critics into denouncing it as an ideologically-motivated work, this has also incited further assaults on the authority of Orientalist knowledge.More than anything else, what accounts for Orientalism's insurgent existence is its relentless transgression of boundaries drawn by disciplines of knowledge and imperial governance. Unsettling received oppositions between the Orient and the Occident, reading literary texts as historical and theoretical events, and cross-hatching scholarly monographs with political tracts, it forced open the authoritative modes of knowing the Other. An indeterminacy emerged in the authority of Western knowledge as it was brought down from its Olympian heights to expose its involvement in Western power. It is this indeterminacy that has served as a provocation to rethink the modern West from the position of the Other, to go beyond Orientalism itself in exploring the implications of its demonstration that the East/West opposition is an externalization of an internal division in the modern West. Even if Orientalism performs this task inadequately, the proliferation of the postcolonial "writing back" would be unimaginable without it

Este artículo busca proporcionar una comprensión más profunda de la contribución de Swami Vivekananda en el área de la educación superior. Swami Vivekananda, que fue un filósofo indio, propagó el concepto de “creación del hombre” inculcando los ideales del “espiritualismo” y el “aprendizaje natural”. Tales ideales se han convertido gradualmente en uno de los prerrequisitos esenciales que el sistema educativo debería inculcar. Precisó la importancia de un agente de apoyo en forma de guía. Este último debería dirigir y también facilitar un espacio que permita el crecimiento natural del niño. Estos dos aspectos esenciales contribuirían al desarrollo del niño. Sin embargo, resulta necesario mantener un equilibrio entre ambos para que el proceso de aprendizaje sea exitoso. Asimismo, este trabajo busca abordar cómo los ideales de Vivekananda contribuirían significativamente a solucionar algunos de los problemas que afectan a las pedagogías contemporáneas.

Discourse on the nature of the emotions and their role in moral life has been at the vortex of discussion in both Indian and Western philosophy for a long time. The concept of emotion has taken the centre stage in recent debates, connecting it with morality. In Indian philosophy, emotion plays a vital role in moral judgement and desire. The main aim of this article is to analyse whether there is any possibility of intentional intervention in an emotional state or are we simply slaves to our emotions, which control our physical and mental activities. The main aim of this article is to analyse the concept of emotion in Vasubandhu’s text, Abhidharmakos´abhāyam.

Ecoanxiety has been described as a fear caused by the climate crisis or environmental degradation. In religious and ethical studies, the emotion of fear is significant because it plays a role as a motivating factor or achieving necessary mental state to get to the ultimate goal in religious life. Fear is often caused by the consequences of an event. However, the dysteleological nature of early Buddhist thoughts does not contribute significantly to environmental problems but construe the fear. This paper is an attempt to explore the Buddhist ethical perspective of ecoanxiety, with special reference to the early Buddhist thinker Buddhaghosa. In this paper, I argue that Buddhist ethical teachings have an immediate beneficial effect on ecoanxiety.

This article seeks to provide a deeper understanding of Swami Vivekananda’s contribution in the area of higher education. Swami Vivekananda, who was a contemporary Indian philosopher, has left behind his significant knowledge in the area of education and had propagated the concept of “Man making” by instilling the ideals of “spiritualism” and “natural learning”. Such ideals has gradually developed to be one of the essential prerequisite which the educational world should inculcate.He has specified that how presence of a supporting agent in the form of a guide is required who would direct and also at the same time provide a space to allow natural growth of the child. These are the two aspects of the same procedure, which would, help the child to develop in all terms. However, a balance amongst the two is also required to be maintained, in order to make the process of teaching and learning a successful one. Therefore, this work has tried to address that how by implementing the above cited ideals of Vivekananda would significantly serve to be the solution of many problems present in modern age pedagogies.