Faces provide information about a person's identity, as well as their sex, age, and ethnicity. People also infer social and personality traits from the face — judgments that can have important societal and personal consequences. In recent years, deep convolutional neural networks (DCNNs) have proven adept at representing the identity of a face from images that vary widely in viewpoint, illumination, expression, and appearance. These algorithms are modeled on the primate visual cortex and consist of multiple processing layers of simulated (...) neurons. Here, we examined whether a DCNN trained for face identification also retains a representation of the information in faces that supports social‐trait inferences. Participants rated male and female faces on a diverse set of 18 personality traits. Linear classifiers were trained with cross validation to predict human‐assigned trait ratings from the 512 dimensional representations of faces that emerged at the top‐layer of a DCNN trained for face identification. The network was trained with 494,414 images of 10,575 identities and consisted of seven layers and 19.8 million parameters. The top‐level DCNN features produced by the network predicted the human‐assigned social trait profiles with good accuracy. Human‐assigned ratings for the individual traits were also predicted accurately. We conclude that the face representations that emerge from DCNNs retain facial information that goes beyond the strict limits of their training. (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)

This article argues that the Indian philosopher-mystic Sri Aurobindo espoused a sophisticated form of cosmopsychism that has great contemporary relevance. After first discussing Aurobindo’s prescient reflections on the “central problem of consciousness” and his arguments against materialist reductionism, I explain how he developed a panentheistic philosophy of “realistic Adwaita” on the basis of his own spiritual experiences and his intensive study of the Vedāntic scriptures. He derived from this realistic Advaita philosophy a highly original doctrine of evolutionary cosmopsychism, according to (...) which the Divine Saccidānanda is “involved” in everything in the universe and gradually manifests itself at each stage of the evolutionary process from matter to life to mind, and ultimately, to Supermind—the final stage that is yet to come, upon the attainment of which we will attain knowledge of our true divine nature as Saccidānanda. I then reconstruct Aurobindo’s novel solution to the individuation problem, according to which the Divine Saccidānanda individuates into various distinct consciousnesses by playfully limiting itself through a process of “exclusive concentration.” Finally, I highlight the continued relevance of Aurobindo’s evolutionary cosmopsychism by bringing him into conversation with Itay Shani, a contemporary proponent of cosmopsychism. (shrink)

This article reexamines Sri Aurobindo’s multifaceted response to the problem of evil in The Life Divine. According to my reconstruction, his response has three key dimensions: first, a skeptical theist refutation of arguments from evil against God’s existence; second, a theodicy of “spiritual evolution,” according to which the experience of suffering is necessary for the soul’s spiritual growth; and third, a panentheistic conception of the Divine Saccidānanda as the sole reality which playfully manifests as everything and everyone in the universe. (...) While a number of scholars have already discussed Aurobindo’s theodicy, I highlight the significance of three aspects of his theodicy that have been largely neglected. First, I emphasize the crucial theodical role of the “psychic entity,” Aurobindo’s term for the evolving, reincarnating soul within each of us. Second, I elucidate the skeptical theist dimension of his theodicy, which previous scholars have overlooked. Third, I argue that Aurobindo’s approach to the problem of evil may have been shaped, in part, by the teachings of Śrī Rāmakṛṣṇa. Along the way, I also reconstruct the subtle chain of reasoning underlying Aurobindo’s various theodical arguments. In the concluding section, I suggest that there are conceptual resources within Aurobindo’s thought for responding to some of the most serious objections scholars have leveled against his theodicy. (shrink)

v. 1. [without special title] -- v 2. Pūrāṇe advaitabāda -- v. 3. Apara śāstre advaitabāda.

In the past several decades, numerous scholars have contended that Swami Vivekananda was a Hindu supremacist in the guise of a liberal preacher of the harmony of all religions. Jyotirmaya Sharma follows their lead in his provocative book, A Restatement of Religion: Swami Vivekananda and the Making of Hindu Nationalism (2013). According to Sharma, Vivekananda was “the father and preceptor of Hindutva,” a Hindu chauvinist who favored the existing caste system, denigrated non-Hindu religions, and deviated from his guru (...) Sri Ramakrishna’s more liberal and egalitarian teachings. This article has two main aims. First, I critically examine the central arguments of Sharma’s book and identify serious weaknesses in his methodology and his specific interpretations of Vivekananda’s work. Second, I try to shed new light on Vivekananda’s views on Hinduism, religious diversity, the caste system, and Ramakrishna by building on the existing scholarship, taking into account various facets of his complex thought, and examining the ways that his views evolved in certain respects. I argue that Vivekananda was not a Hindu supremacist but a cosmopolitan patriot who strove to prepare the spiritual foundations for the Indian freedom movement, scathingly criticized the hereditary caste system, and followed Ramakrishna in championing the pluralist doctrine that various religions are equally capable of leading to salvation. (shrink)

Classical work expounding early Vedantic approach in Hindu philosophy; Hindi translation of Supreme Yoga, an abridged English translation by Swami Venkatesananda.

"Traduction d'un des plus complets traités de Hatha-yoga qui nous soit parvenu, précédée d'une étude sur les différentes formes de yoga dans les traditions shivaïte et tantrique, accompagnée d'une traduction du commentaire sanskrit "Clair de lune" par Brahmânanda.

Exhaustive explanation of the Yogasūtra of Patañjali, work on Yoga philosophy; includes Sanskrit text with Gujarati translation.

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)

The German philosopher K.C.F. Krause found deep conceptual parallels between his panentheistic system and the Indian philosophy of Vedānta. This article critically examines Krause’s understanding of Vedānta and popular Hindu religion. I argue that while Krause was correct in viewing the mystical panentheistic doctrine of Vedānta as a precursor to his own philosophy, he was also frequently misled by unreliable translations and secondary texts. Krause, I suggest, was mistaken in characterizing the Hindu practice of image worship as “polytheism” and “idolatry,” (...) and I contend, from a Vedāntic standpoint, that Krause’s denial of the divinity of Jesus is inconsistent with his own panentheistic metaphysics. (shrink)

This chapter explores the interrelation of religious pluralism and eschatology in the thought of John Hick and brings him into dialogue with the nineteenth-century Hindu mystic Sri Ramakrishna. According to Hick’s mature position, various world religions are equally capable of leading to salvation, since all the various religious conceptions of ultimate reality are different culturally conditioned ways of conceiving one and the same unknowable “Real an sich.” The contemporary Christian theologian S. Mark Heim convincingly argues that Hick’s theory of religious (...) pluralism is less pluralistic than it appears, since Hick conceives the final postmortem state of salvation in vague and monolithic terms, thereby failing to honor the variety of specific religious fulfillments taught by the world religions. Building on Heim’s critique of Hick, I make the case that Ramakrishna’s experientially grounded theory of religious pluralism has significant philosophical advantages over Hick’s theory, since Ramakrishna accepts the equal reality and value of both theistic and non-theistic forms of salvation. According to Ramakrishna’s expansive eschatology, some souls choose to “eat sugar” by remaining in eternal loving communion with the personal God, while other souls prefer to “become sugar” by merging their individuality in the impersonal Absolute. (shrink)

An Intellectual Exploration into the Infinite and the Eternal.

Study on the four basic sutras of Vaiśeṣikasūtra of Kaṇāda, aphoristic work on the fundamentals of Vaiśeṣika philosophy.

Since its inception over 200 years ago, Swaminarayan Hinduism has flourished into a transnational movement described as one of the fastest growing Hindu groups in the world. Despite being one of the largest and most visible Hindu traditions both in India and the West, surprisingly little is known about what the Swaminarayan fellowship believes.

This article critically examines some of the main arguments of Stephen Palmquist’s Kant and Mysticism. While I agree with Palmquist that Kant admits the possibility of certain indirect forms of mystical experience, I argue that Palmquist makes Kant out to be more of a mystic than he actually was. In particular, I contend that Palmquist fails to provide convincing justification of two of his main claims: that Kant was a mystic or at least had strong mystical tendencies and that some (...) of the experiences that are central to Kant’s philosophy are best understood as mystical experiences. (shrink)

The Book Begins By Re-Examining The Imagery Of The Vedas And The Upanisads, Highlighting Some Aspects Of Early Speculative Thought Which Influenced The Enunciation Of Aesthetic Theories, Particularly Of Bharata In The Natyasastra.

Brief summary of the adhikaranas of Brahamasūtra of Bādarāyaṇa.

Students of religion will find much of interest in this book; those who care for India in any way will be glad to receive an indication of high Hindu thought in one of the most striking religious movements of the day; while the orthodox Christian will derive some information from the work regarding the attitude of cultured Hindus toward Christianity and its Founder. After reading the book one is inexcusable if his ideas concerning Vedanta are hazy. The lectures are all (...) extremely interesting, the style brilliant, the reasoning often subtle. Whether the philosophy advanced is satisfactory or not to those whose theories are the outgrowth of a different system of thought, Vivekanandas method of presenting it affords an “intellectual pleasure.". (shrink)

Yoga Philosophy - lectures delivered in New York, winter of 1895-6 is an unchanged, high-quality reprint of the original edition of 1896. Hansebooks is editor of the literature on different topic areas such as research and science, travel and expeditions, cooking and nutrition, medicine, and other genres. As a publisher we focus on the preservation of historical literature. Many works of historical writers and scientists are available today as antiques only. Hansebooks newly publishes these books and contributes to the preservation (...) of literature which has become rare and historical knowledge for the future. (shrink)

We often feel powerless in our lives. We have many desires but are limited in our ability to transform those wishes into tangible results. We are confused and unsure about what will really make us happy. In Eternal Dharma, Vishnu Swami guides you on a journey to align yourself with the natural flow of existence through the ancient Eastern knowledge of Veda. Eternal Dharma distills 5,000 years of spiritual wisdom so you can learn to live an enlightened, effective, and (...) fulfilled life. Vishnu Swami inspires you to take action and manifest your fullest spiritual potential in everything you do: Explore the subtle and physical domains to achieve a totally new relationship with reality. Learn the radical new system of effectiveness. Gain clarity on all spiritual and religious paths. Free yourself from pain and suffering to reach pure, transcendental love. (shrink)

A collection of eight lectures by renowned spiritual leader Swami Vivekananda, this volume presents a comprehensive introduction to Vedanta philosophy. Drawing on his personal experiences and insights, Vivekananda lays out a practical and accessible approach to spiritual seeking, emphasizing self-knowledge and direct experience. 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 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. 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)