The six volume Psychology ann Religion set of the International Library of Psychology explores the interface between psychology and religion, looking at aspects of religious belief and mysticism as related to the study of human consciousness. Hindu Psychology looks at the relevance of Hindu belief systems and theories of perception for the West.

Mr. Raghavendrachar has undertaken the difficult task of representing the system to which he is bound by religion in the impartial way of an objective philosophical study. Philosophy to him means: to reveal the nature of the ultimate reality, but, on the other hand, he claims that philosophy has the practical and ethical ends of the world's uplift. Here already two different aims, a merely epistemological and a pedagogical one, are taken together. Further considerations come in from the religious angle. (...) As an orthodox Vedic scholar Mr. Raghavendrachar defines philosophy proper as philosophy together with the interpretations of the Veda. Besides, as a devout follower of the Madhva School of Visnuism, he propagates as a means of philosophy the study of Visnuite teaching. It is from these divergent presuppositions that Mr. Raghavendrachar's essay is written. While taking his starting point from epistemology, the author puts into the foreground the investigations of the ultimate reality and know- ability. Thus he emphasizes less those problems which are generally considered as the central ones of Indian philosophy, i.e. the problems of philosophy of religion, than those of philosophy general, of Consciousness and Ego, of Error and canons of Truth, etc. This results in an unusual explanation, or rather repudiation, of the term "Dvaita Philosophy." Mr. Raghavendrachar claims that the theological problem of the identity or difference between the Jlva, the individual Soul, and the Brahman, the universal Spirit, has not essential bearing. He asserts that the so-called Dvaitam is in reality a Brahma-Advaitam, not unlike the classical Advaitam, monism and identification between the highest and the individual Atman, and not unlike also the Visistddvaitam, the modified monism or dualism. Mr. Raghaven- drachar points out that Madhva, the founder of the so-called Dvaita-school, never himself used the term Dvaitam, but only draws the distinction between svatantram and a-svatantram, between independent and dependent entities. Brahman, which is here identified with Visnu, is interpreted as the only inde- pendent ground of the world from which originate all dependent, i.e. empirical, phenomena in which the Jwvas, the individual Souls, are included. Thus the religious question is turned into an epistemological one, and he strives to put Safikara, the pure Monist, logically in the wrong, as confusing through his identification of Brahman and Jiva the "condition" with the "conditioned." On the other hand, Mr. Raghavendrachar approaches the problem as a pro- fessed Realist. "Actual difference is the core of reality". Thus the very same empirical world which he beforehand claims as but "conditioned," becomes now for him the centre of his investigation. The confusion between "condition" and "conditioned," for which he blames Safikara, the Idealist, arises for himself from his realistic standpoint. Safikara, in the opinion of the reviewer, avoids the difficulty of such a confusion by proclaiming that all "conditioned," all empirical singleness, is only of lesser truth, is only a laukika expression for the understanding of the masses, while in reality all differentiation is non-existent. Madhva and his present interpreter, on the other hand, emphasize that even in the unifying stage of liberation differences between the Divine and the Jiva and among the single Jivas themselves are still upheld. Mr. Raghavendrachar's second definition of philosophy quoted above is that of philosophy as a practical means of betterment of the world. This peda- gogical purpose of philosophy gives the author the opportunity of advocating his own sectarian standpoint. The Vedanta is for him the best of all possible systems and reveals undoubtable and unquestionable truth. Thus it comple- ments, or it even corrects, the truth gained from empirical facts. Among the Vedantic Schools he considers his own, the Madhva School, the most accom- plished one. Consequently, he has to devalue ankiara's views from this angle also. Safikara, he claims, has only made use of mahdvdikyas, great sayings of the Upanisads; he has to concede to his opponent that he finds support for his interpretations in the most significant Upanisadic teachings. Not many other equally valid mahdvakyas, nor lesser Upanisadic sayings are, however, intro- duced by the author in favour of his own against Saikara's standpoint, Partly this omission is due to Mr. Raghavendrachar's basic dogma that the Veda as a whole is revealed truth and cannot be contradictory to itself; partly-at any rate as the reviewer sees it-it is due to the fact that Safikara's explanations are the most representative of the main Upanisadic doctrines. The difficulty of Mr. Raghavendrachar's self-imposed task of subjective and at the same time objective representation is clearly evident throughout his work. Equally evident, however, throughout Mr. Raghavendrachar's exposi- tions are his two remarkable gifts: genuine religious devotion and excellent training in logical discussion. Review by: Betty Heimann. (shrink)

Sven Erik Nordenbo; Bildung and the Thinking of Bildung, Journal of Philosophy of Education, Volume 36, Issue 3, 16 December 2002, Pages 341–352, https://doi.or.

The aesthetic experience may be defined as people's interactions with, and reactions to, objects, places, but also to the environment. Most psychological perspectives on the aesthetic experience argue that it results from the coordination of different mental processes such as perception, attention, memory, imagination, thought, and emotion. Physiological and neurological responses are also involved. Aesthetic experiences can take place while we observe works of art in museums and galleries as well as in other contexts such as natural and built environments. (...) Looking at a landscape, walking in a park, meeting people in a square, and walking into a building that is architecturally appealing are examples of natural and built environments where we can experience beauty, pleasure, attraction, and interest, among other aesthetic reactions.Research on aesthetic experiences has a long history, and in recent decades, the field has experienced tremendous growth in the number of empirical studies conducted. One of the areas that researchers have yet to fully address is the influence of the context (natural and built environments) on aesthetic experiences. We refer to context according to three broad categories: Context as natural environments, context as built environments, and environments for aesthetic experiences.Context as natural environments: People show a basic tendency to associate the natural environment with positive evaluations. According to an evolutionary explanation know... (shrink)