Friday, October 21, 2016

Habermas, Bilgrami, Satprem, and Ramdev

Habermas proposed citizens of the secular sector to be sympathetic and accommodative towards the reasoning of the people in the religious arena while Bilgrami privileges Modernity ideals and reiterates commitment towards their priority. Some followers of Sri Aurobindo buttressing Hindu religion nessecitates a clear understanding of the above equations. 

Further, Sri Aurobindo's Yoga psychology plumbing the depths of Consciousness borders on mysticism and, hence, needs to be subjected to rational scrutiny and classification, especially, when it comes to individuals claiming powers and siddhis. Though, no such foolproof institutional mechanism can be established, necessary precautions for preventing cheating the young and the vulnerable by misuse of positions is absolutely necessary. 

So, at the risk of sounding an out and out materialist, it needs to be stated that in the event of an iota of suspicion arising at the precarious intersection of an Yoga claim and a normal state, the ordering should favour the flavour of common sense, being verifiable by others. This principle can save from ugly eventualities like Ramdev claiming cure for cancer. Promising instant visions and experiences or tempting with false assurances of healing and miracles must not besmirch the sublime names of The Mother & Sri Aurobindo. [TNM55]

Misc. References:

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posted by Cristina Lafont SSRC Home SSRC Blogs Blog Home  In his essay “Religion in the Public Sphere,” Habermas joins the debate between liberals and critics of liberalism on the proper role of religion in the public sphere....]
Religious citizens who participate in political advocacy in the informal public sphere can offer exclusively religious reasons in support of the policies they favor in the hope that they may be translated into nonreligious reasons. But the obligation of translation should not fall exclusively on the shoulders of religious citizens, as the Rawlsian approach suggests. According to Habermas, secular citizens must share the burden of translating religious into nonreligious reasons. In order to do so, they have to take religious reasons seriously and should not deny their possible truth from the outset.
March 5th, 2008 Taking religion seriously posted by Simone Chambers What would be lost if religious arguments, appeals, images and meanings disappeared forever from the public sphere? Habermas’s question involves taking religion seriously in a way never contemplated by Rawls;[...] Habermas is saying that a public sphere dominated by militant and aggressive secularism holds risks for democracy, potentially creating unbridgeable gulfs between democratic citizens. 

[Secularism: Its content and context - The Immanent Frame by Akeel Bilgrami on Oct 20, 2011 1:06 PM I propose, then, something like the following non-arbitrary stipulation as a characterization of secularism that contains all of the three features I had mentioned at the outset.
(S): Should we be living in a religiously plural society, secularism requires that all religions should have the privilege of free exercise and be evenhandedly treated except when a religion’s practices are inconsistent with the ideals that a polity seeks to achieve (ideals, often, though not always, enshrined in stated fundamental rights and other constitutional commitments) in which case there is a lexical ordering in which the political ideals are placed first. Much commentary is needed on this minimal and basic characterization.] 9:05 PM

"Заметки Апокалипсиса" являются своеобразным продолжением Агенды Матери - бесед Матери с Сатпремом, - и составлены из заметок Сатпрема, дающих описание его дальнейшего пути и опытов после ухода Матери. В этом томе включены заметки Сатпрема за 1984 год.
Здесь дается, или предпринимается попытка показать, обнажить старый вид, который не знает ни себя самого, ни своего начала, ни своей Цели, ни почему его существование смертно. Шаг за шагом в неизведанное Земли через простое человеческое тело, предоставившее себя Будущему непостижимому, но которое тем не менее, здесь, в нас, и виду в становлении.

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