Introduction As deep brain stimulation (DBS) has shifted to being used earlier during Parkinson’s disease (PD), data is lacking regarding patient specific attitudes, preferences, and factors which may influence the timing of and decision to proceed with DBS in the United States. This study aims to identify and compare attitudes and preferences regarding the earlier use of DBS in Parkinson’s patients who have and have not undergone DBS. Methods We developed an online survey concerning attitudes about DBS and its timing (...) in PD. The survey was distributed nationally in the United States via the Michael J. Fox Foundation Trial Finder, the American Parkinson Disease Association flyers, and as a link on the Parkinson Alliance website. Differences in responses between PD DBS and non-DBS patients were assessed. Results A total of 445 patients with PD met eligibility criteria for the survey of which 160 self-identified as having undergone DBS. Fifty-five percent (n = 124) of non-DBS patients believed that DBS for PD should only be considered after all medication options have been tried. Patients favoring early DBS had fewer concerns regarding the surgery than those favoring later DBS. Conclusion Our findings highlight a variety of important considerations and concerns patients have regarding DBS and its timing. These viewpoints are important aspects of shared decision-making, as they help to identify patients’ preferences, values, and goals, which should enable providers to better navigate, with their patients, the decision path for therapeutic options to consider. (shrink)

On development and practices of sufism among Javanese Muslim.

Comparative study of discipline in Theravada and Sarvastivada Buddhism.

The main purpose of this volume is the admirable one of preparing a series of volumes on the global history of philosophy. While the effort falls far short of what we might have hoped for, it must be judged as a good beginning in this area. The volume begins with a listing of introductory works dealing with the philosophies of major cultures: India, China, Japan, Islam, Russia and Latin America. The difficulties of launching into a study of world philosophy become (...) apparent at this point; the bibliographical categories are a mixture of geographical areas and religio-cultural traditions which overlap land-boundaries. The authors now depart from the geographical-cultural schema by organizing the material along a mixture of historical and topical structures--all taken from the western context. The list of historical segments include: Classical Period, Pan-Hellenistic-Bactrian Period, Early "Medieval" Period, The Great Summas, Late "Medieval" Period, "Renaissance" Period, Transition to the Modern Period, and Modern Period. The book concludes with a section dedicated to works concerning the Scientific Revolution and the Philosophy of International Law. In a pocket on the back cover the reader will find two large fold-outs which present "A Synchronological Chart to the Global History of Philosophy."--J. B. L. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Verse work, with autocommentary, on Viśiṣṭādvaita philosophy.

Articles on fundamentals of Hinduism, philosophy, and culture.

Lectures on Sankhya philosophy and contribution of Kaṇāda and Pāṇini; lecture series organized by Centre for Vedanta Studies, University of Kerala with the financial assistance from the Ministry of Human Resource Development, Government of India during the Sanskrit year 2000.

On the fundamentals of Jaina philosophy.

Commentary, with text, on Amr̥tānubhava, Marathi verse work on Advaita philosophy, by Jñānadeva, fl. 1290.

기원후 7세기경에 아디셰샤가 쓴????빠라마르타 사라????(이하, PS)는 제설혼합주의의 표본 에 해당하는????바가바드 기따????를 계승하면서도 독자적인 특징을 가지는 제설혼합주의를 제 시한 문헌이다. 20세기 초반부터 21세기 초반까지 상당수의 연구자들은 PS의 사상적 정 체성을 제설혼합주의와 관련하여 다양하게 검토했고, 그 결과 PS는 대체로 ‘상크야, 아 드바이따 베단따, 베다-아베다 베단따, 바이슈나바 유신론’이라는 4가지 힌두교 사상들 의 일부나 전부가 혼합된 문헌으로 간주되었다. PS의 연구자들은 거의 예외 없이 4가지 사상들 가운데 어느 하나가 중심이 되는 ‘단일 중심적 제설혼합주의’의 견지에서 PS를 분석했다. 그러나 PS의 시대에 애당초 제설혼합 주의가 하나의 장르로서 존재했고 (...) PS가 그 제설혼합주의를 바탕으로 특정 주제마다 여러 사상들을 혼합시켰을 가능성이 크기 때문에, PS는 ‘다중심적 제설혼합주의’를 보여준다고 할 수 있다. 더 나아가, PS는 ‘사르바-아뜨마-바다’(sarva-ātma-vāda, 모든 것이 아뜨 만이라는 이론)를 통해 이 세상의 모든 사상을 일거에 통합하고자 하기 때문에, PS는 ‘사 르바-아뜨마-바다’를 특징으로 하는 제설혼합주의를 보여준다고 할 수 있다. 이로부터 PS에서 구축되는 것은 ‘독자적인 제설혼합주의 이론’과 ‘제설혼합주의적 구원론’이다. 그런데 PS의 ‘사르바-아뜨마-바다’는 보편주의의 전략을 통해 일원론적 또는 일신론 적 기획을 도모하는 까닭에 오히려 다중심적 제설혼합주의로부터 암시되는 다원적이고 다 가치적인 혼합이라는 장점을 잃어버릴 수 있다. PS의 예시처럼 제설혼합주의에서 다중심성을 더 강조할 것이냐 아니면 보편성을 더 강조할 것이냐 하는 것은 현재의 힌두교 사상이 당면한 중요한 문제이기도 하다. (shrink)

English summary: The Spitzer Manuscript is one of the oldest Sanskrit manuscripts found on the Silk Road. The work preserved in it is unique; no further manuscripts of it have been discovered so far, nor is it transmitted in Tibetan or Chinese translations. The present volume contains an introduction which summarizes previous research and discusses grammatical, lexical and palaeographical aspects of the work, together with an outline of its content. It is followed by a complete facsimile edition of the fragments (...) accompanied by transliterations. These are supplemented by transcriptions of some fragments which are no longer available, recovered from the estate of the Indologist Dr. Moritz Spitzer. A concordance juxtaposes the earlier and present-day arrangements of the fragments, and an extensive character table documents the peculiarities of the Ku'a'a-Brahma script used in the manuscript. A complete word index and a study which aims at reconstructing the last part of the manuscript conclude the volume. As well as Buddhist scholastics the work also deals with a number of non-Buddhist topics, such as a theory of Vaise'ika qualities completely unknown from other sources it contains, inter alia, the oldest list of books of the Mahabharata and an enumeration of the sixty-four arts and sciences. The last part of the work is devoted to dialectics. German description: Das Spitzer-Manuskript ist eine der altesten Sanskrithandschriften, die an der Seidenstrasse gefunden wurde. Das in ihm erhaltene Werk ist ein Unikum; bis jetzt wurden keine weiteren Manuskripte dieses Werkes entdeckt und es ist auch nicht in tibetischer oder chinesischer Ubersetzung uberliefert. Der vorliegende Band enthalt eine Einleitung, die den Forschungsstand zusammenfasst, grammatische, lexikalische und palaographische Aspekte des Werks diskutiert und eine Inhaltsubersicht bietet. \nHierauf folgt eine vollstandige Faksimileausgabe der Fragmente zusammen mit ihren Transliterationen. Diese werden erganzt durch Transkriptionen einiger verloren gegangener Fragmente, die dem Nachlass des Indologen Dr. Moritz Spitzer entnommen wurden. Eine Konkordanz stellt die heutige und fruhere Anordnung der Fragmente gegenuber; eine ausfuhrliche Zeichentabelle dokumentiert die Besonderheiten der Ku'a'a-Brahma -Schrift des Manuskripts. Ein vollstandiger Wortindex und eine Studie, die die Rekonstruktion des letzten Teils des Manuskripts zum Ziel hat, beschliessen den Band. Neben Themen der buddhistischen Scholastik behandelt das Werk auch eine Zahl nicht-buddhistischer Themen, wie eine Vaise'ika-Theorie der Eigenschaften, die aus anderen Quellen nicht bekannt ist; ferner enthalt es u. a. die alteste Liste der Bucher des Mahabharata und eine Aufzahlung der vierundsechzig Kunste und Wissenschaften. Der letzte Teil des Werkes ist der Dialektik gewidmet. (shrink)

Whereas the Upanishads contain much which is, strictly speaking, of little interest to the historian of Indian thought, the Pre-Upanishadic texts are not completely devoid of passages which are of special importance for anyone who endeavours to trace the origin and oldest form of the main texts of classical Indian philosophy. Too often the difference between Upanishads and Pre-Upanishadic literature has been exaggerated ; too often the philosophical importance of the ritualistic speculations contained in the Brahmanas has been undervalued ; (...) too often these texts have been neglected by the compilers of handbooks. One of those points which have not always received due attention concerns the theoretic foundation of the belief in the possibility of gaining the victory over death and of the efforts to realize this ambition. One of the most important problems in which the Indians have always been interested is the relation between the One and the Many, between this phenomenal world and its source and ground. Already in the Rgveda opinions differ : it has been a divine architect who made the phenomenal world ; it has been an anonymous primeval deity who became a golden germ from which a demiurge was born ; the world has arisen from the impersonal One who desired to create the world, etc. In the course of time these creators and ideas of the original One fused into the great figure of Prajapati, „the Lord of Creatures”. This God, who occupies a central position in the Brdhmawa-texts originally was what he was to remain in popular belief : the deity presiding over biological creation. In the ritualistic speculations of the authors of the Brahmanas he is the Creator, the Father of gods and anti-gods, the origin of creation. In the beginning Prajapati was alone, he was ,all this’, he was the universe in ,concentrated’ and unmanifested form. By way of emanation and self-differentiation he became the manifested universe, including the creatures. After this creative activity he is empty and exhausted, because he has ,entered the universe' or rather transformed himself into the universe. His strength, force and health can however be recovered and restored by means of rites. The world and the creatures which emanated from Prajapati were not perfect ; they were a discontinuum, disintegrated, in the power of death. In order to make life possible and to make the world habitable Prajdpati instituted rites. Prajapati is in the Brahmanas identified with the highest and most general categories ; he is the year, i.e. the complete cycle of time comprising the past and the future, totality and completeness. The year, viewed as an integral structure is the fundamental basis of all that happens. Being also the rite, the sacral act, Prajapati is on the other hand the earthly counterpart of the great cosmic drama. On these two identifications the ritualistic system of these authors is constructed. Among these authorities Sandilya. occupies a prominent place. The mundane events oscillating between the poles of birth and death, of genesis and decay, rites are needed to reintegrate what has become decomposed. They are however also to restore the original unity and totality, to co-ordinate the non-co-ordinated phenomena, to reconstruct Prajapati, to restore his original oneness. The rites reduce, temporarily it is true and with regard to the individual who has them performed, the phenomenal multiplicity to a reintegrated totality, in which the diversity of Prajapati's emanation has been destroyed, and the original unity and oneness has been restored. This theory underlies the structure of the great Fire-altar , by which the sacrificer identifies himself with Prajapati whose original unity is restored. By performing this elaborate ritual the personality of the sacrificer was transformed into a new and divine existence, which was no longer subject to the imperfections proper to this world. That is to say : the sacrificer acquires ,immortality' , he transcends the limits of phenomenal time, he becomes sarva, i.e. safe-andsound, whole. Prajapati-the year will not destroy the man who identifies himself with the totality, with Prajapati-the year, and who has acquired an insight into the meaning of this identification ; that man overcomes disintegration and discontinuity, he gains the victory over death, that is to say : he attains to a sound and complete condition. In the course of time the personal Prajapati and the impersonal Brahman are identified. In the early Upanishads the latter becomes the great fundamental principle. These works resume on the one hand ancient speculations a part of which has been preserved in the Rg- and Atharvavedas, and utilize, on the other hand, the ritualistic theories of the Brdhmawas. The tendency of their authors is however to dissociate themselves from ritualism. Emphasizing the quest for the salvation and spiritual welfare of the individual they go into the problem of the ,Soul' , that is the ,self' or the very core of the personality, which is essentially different from all phenomenal plurality. The hitman is identified with the Punira, the primeval man out of whom the universe arose. It follows that the Atrmn is also cosmic. According to Udddlaka Arum it is the subtle essence of all that exists. All the important potencies in the universe are said to be its manifestations. However, in these works . Htman and Brahman tend to fuse and the great teacher Ydjwavalkya concluded to their being identical. Ordinary men do not understand this identity, but the few who are able to arrive at this highly important insight gain the victory over the imperfections and contingencies of empirical existence. They experience the ecstatic and unanalysable condition of unity, the undifferentiated Plenum or Totality, the ,All'. They know that they are truly Brahman or Sarvam. Now, it is most important to attain to this condition, which implies the victory over death, before one is to die the worldly death. The man who dies without having escaped death will die again and again in the hereafter. Whereas the ritualists attempt to protect themselves from this much feared ,repeated death' by means of rites, especially by the construction of the Fire-altar, the teachers whose words are recorded in the early Upanishads ascribed the delivering power to the esoteric knowledge of the ,under lying theory', to the knowledge of the ritual-cosmic interrelations : the man who knows the relevant speculations will be released. This belief in the redeeming power of the rites and the ,theory' on which they are based was also of special importance with regard to the development of the Karman-doctrine. Thus ritual and spiritual identification with the One which is the Totality, the Primeval Being, the Creator, the Atman enables man by experiencing a transformation to conquer phenomenal time and death. (shrink)

There is growing global consensus that inequality is making sustainable development goals unattainable. Social inclusion of the historically marginalized and equality of opportunity is crucial for sustainable development. Inclusive quality education for all is therefore considered as one of the three main targets for sustainable development according to UNESCO’s Incheon declaration in 2015. This paper draws on an institutional ethnography of a globally interconnected old colonial school’s inclusive pedagogic work in postcolonial India. The school’s work has been much celebrated in (...) existing research by academics, global donor agencies and also by the Indian government’s Sarva Shikshya Abhiyan office. This paper analyses how the school conceptualized a distinct inclusive pedagogy to educate the hearts and the minds of children driven by local community needs for social inclusion within a context of extreme inequality. This paper argues that the school’s conception of inclusive education addressing the diverse learning needs of children developed as a syncretic cultural formation drawing on its institutional mission for social justice, as well as indigenous history of educational reform and philosophy of community engagement. In doing so, this paper engages with the ‘philosophy of context’ and draws on the ‘southern theory’ of inclusive education as envisioned by Rabindranath Tagore, indigenous education reformer and Nobel Laureate poet activist during early twentieth-century colonial British India, who challenged both local and global inequality through his creative and educational work. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:God and the World's Arrangement: Readings from Vedānta and Nyāya Philosophy of Religion by Nirmalya Guha, Matthew Dasti, and Stephen PhillipsSwami Narasimhananda (bio)God and the World's Arrangement: Readings from Vedānta and Nyāya Philosophy of Religion. Translated, with Introduction and Explanatory Notes, by Nirmalya Guha, Matthew Dasti, and Stephen Phillips. Indianapolis: Hackett, 2021. Pp. xx + 91. Paperback $19.00, isbn 978-1-62466-957-6.The scarcity of accessible English translations of Sanskrit texts (...) that retain the philosophical rigor of the original has been a great challenge in Indian philosophy. God and the World's Arrangement, a translation with introduction and explanatory notes by Nirmalya Guha, Matthew Dasti, and Stephen Phillips, is an example of how this scarcity could be addressed without straying away from present-day idioms and context. This book discusses the perspectives on God and the arrangement of the world according to Nyāya, Vedānta, Mīmāṃsā, and Buddhist philosophies. This book is divided into two parts, followed by two appendices, and a bibliography. Each part has study questions at the end and there is an impressive reading list. The first part is a translation and analysis of Śaṅkara's theistic argument in his commentary on the Brahma-sūtra 2.2.1–10. The translators also include the subcommentary by Vācaspati Miśra. The second part contains the translation and analysis of Vācaspati Miśra's theistic argument in his commentary on the Nyāya-sūtra 4.1.19–21. All translations are followed by explanations that elaborate the contexts of the arguments. The translations in this book are elegant and use modern English idioms.The seeds of this book were sown by a guest lecture by Nirmalya Guha to a philosophy course at the University of Texas at Austin. The other two authors joined hands with Guha and worked on texts from Sāṃkhya, Nyāya, Vedānta, and Buddhist schools of thought. Scholars around the world are now interested in having a pan-global view of philosophy. However, such an understanding requires an informed engagement with the various contexts and mores of thought. This deceptively slim volume addresses this problem by succinctly providing the required background context and clarifying many commonly held misconceptions about Indian philosophy, particularly Advaita Vedānta. For a long time, there have not been many serious readings of Advaita Vedānta texts. This book comes as a relief and explains the basic concepts of Advaita Vedānta with readings from relevant portions of texts like the Brahma-sūtra. This book is a step to fill the gap [End Page 1] of texts that properly voice the perspectives of scholars from within the traditions following Advaita Vedānta.It is heartening to read a contemporary text that acknowledges the unbiased masterly exegetical work of Vācaspati Miśra that earned him the epithet sarva-tantra-svatantra, "one who is equally proficient in all the disciplines of knowledge." The translators and editors of this book have a noble goal of "coupling Vācaspati's works on Vedānta and on Nyāya" to make "it possible for a wide swath of his work to be pondered, little of which is currently accessible despite Vācaspati's importance for the whole of classical Indian philosophical thought" (p. xi). The editors lose no time in clarifying the approach of the texts explained in the book from Vedānta and Nyāya philosophies. They explain in some detail one of the means of knowledge, pramāṇa s, used by the Indian philosophies that adhere to the Vedās, the means of anumāṇa or inference. An interesting aspect of this book is the contemporary examples that the translators give, like those of a politician and automobile manufacturers. For instance, the translators explain different ways in which arguments given through an example can fail. The translators explain the error of an example not having the property to be proved in this manner:Yet another type of failure occurs when the property to be proved is not actually present in the example. Should one argue that "People who purchase Japanese vehicles... (shrink)

Sāyaṇa-Mādhava closed his exposition of the Cārvāka philosophy in his Sarva-darśana-saṃgraha, Chap. 1 by quoting 11 and a half verses, the authorship of all of which was attributed to Bṛhaspati, the eponymous founder of materialism in India. One of these verses is presumably taken from the Viṣṇupurāṇa. However, it is not Bṛhaspati but some demons, deluded by a Jain and a Buddhist monk, who say this. Bṛhaspati does not appear at all in this Purāṇa. Variant versions of the same (...) story are found in other Purāṇas but Bṛhaspti is not invariably present in all of them. The origin of the story may be traced back to the Maitrāyaṇīya Upaniṣad. Although Bṛhaspati plays a leading part in that story, the background is quite different. By comparing all the versions found in the Purāṇas and the subject matter of the epigrams attributed to Bṛhaspati the paper proposes to show that the Viṣṇupurāṇa story has nothing to do with the materialists, whether the Pre-Cārvākas or the Cārvākas; the Jains and the Buddhists are the target of attack. Sāyaṇa-mādhava, by placing these satirical epigrams either in their original or in altered forms, and attributing them to Bṛhaspati, has mixed up the views of all sorts of nāstikas, particularly the Jains and the Buddhists, with the Cārvākas and thereby succeeded in deceiving several generations of readers and misleading even the best of scholars. (shrink)

Selected explanation on the difficult points of the Buddhist philosophical view and realization in the translated words of the Buddha and their commentaries and treatises by Indian panditas. Includes detailed analysis on the meaning of the word "dharma", predominantly on the Vaibasika and Madhyamaka school of thought with special references to the Bkaʾ-ʾgyur and Bstan-ʾgyur and interpretation of difficult points.