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I was the last person to be dropped off on a shuttle from Phoenix to Sedona. The shuttle driver, who was friendly and decidedly chatty, asked, "So where do you work?" "NAU," I replied. "What do you do?" "I teach." "What do you teach?" "Philosophy." Silence followed. On a two-hour drive, philosophy was the only topic that left this driver speechless. There was a long pause as we continued north on Highway 179 with Bell Rock, Courthouse Butte, and Cathedral Rock coming in to view. "Sure is pretty out here," he finally managed. This is a guy who had something to say about every topic under the sun since we left Phoenix. But when it came to philosophy, well, he just couldn't think of a thing. I think my driver's reaction to philosophy is representative of what the average American thinks when it comes to philosophy-not much. Americans do not think much of philosophy in that they do not have a high regard for it. Further, Americans do not think much about philosophy because, for the most part, they do not think philosophically.1 To the extent that they do, they often confuse philosophy with one of the following: self-indulgent navel-gazing (what would you do with that major?), a motto we live by (Early to bed, early to rise...), or abstruse musings that lack practical significance (...so for knowledge of myself I require, besides the consciousness, that is, besides the thought of myself, an intuition of the manifold in me...).2 Philosophers seem either unable to articulate-or are perhaps just uninterested in articulating-the value of philosophical activity to a more general audience, i.e., to those other than professional academic philosophers.
Rabindranath Tagore was multi faceted genius -poet, novelist, short story writer, playwright, composer, philosopher, educator and painter. Tagore is considered as an Indo-Anglain writer although he wrote only one poem in English "The Child". All his other original Bengali version "Gitanjali" his poems, short stories and plays were written in his mother tongue, Bengali. Most of his works were translated by the poet himself into English. Tagore's poetic genius blossomed when he was barely seven yrs old having lived to a ripe old 80 years. Tagore was involved in creative writing for seven decades. Tagore born at Joransanko house 6, Dwarkanath Tagore lane, Calcutta. He was the 14th child of Devendranath Tagore and Sarda Devi. Tagore originally belonged to the pirali class of Brahmin originally hailing from Jessore, the family settled in Calcutta. Rabindranath Tagore magnum opus is 'Gitanjali' which won him the Nobel Prize for literature in 1913. It is a sequence of 103 lyrics translated from "song offering" by the poet to the Supreme Being. Tagore's poetry is a combination of lyricism, love for man, nature and picturesquences put together. His poems are characterized by spontaneous overflow of powerful feeling and are hauntingly melodious. Visva bharti was considered to blend the best of the oriental and western cultures. Tagore's poetry in his essence transfiguration, interpretation are personal reflection of reality which calls forth a response from the sensitiveness of everyone
Key farmer skills include problem-solving, interpersonal, farm management and organizational skills. You can use these skills to use in a variety of ways, from communicating with farmhands to tending crops and repairing machinery.
Definition: Ethical responsibility is the ability to recognize, interpret and act upon multiple principles and values according to the standards within a given field and/or context.
The dilemma that has been pointed out by M.K. Bhadra in his article, On Mohanty's Conception of Intentionality, regarding Mohanty¿s attempt to derive reflexivity of consciousness from intentionality, is one of the most provocative issues that may compel anyone to indulge into consciousness studies. The necessity to carry out the present inquiry has emerged significantly from the same source. Over the times, both Husserlian phenomenology and Advaita Ved¿nta, have ventured exceedingly to work out the nature and fundamental features of consciousness. However, the debate among them became vibrant due to the intervention of contemporary scholars, noticeably the renowned phenomenologist J.N. Mohanty who in the true sense has made the problem to reinforce. The age-old questions that continue to poke the Indian scholars especially the Advaitins and the phenomenologists of different times can be stated as - ¿What is the nature of consciousness?¿ ¿Is consciousness by nature intentional or self-luminous (reflexive)?¿ Precisely, the purpose of this study is to evaluate these two well-known theories, namely, ¿the theory of reflexivity or sva-prak¿¿a of consciousness¿ as specifically advocated by ¿äkara and ¿the theory of intentionality¿ as propounded by Husserl in a new light. In addition, the study aims to examine whether the derivation of reflexivity is logical to detain intentionality. Does intentionality occur prior to make consciousness self-aware? In other words, does reflexivity presuppose previous act of intentionality? Lastly, the present study aims to clarify whether the nature of consciousness permits any real reconciliation between these two theories or not
There have been always changes in social life, as they are demanded either by the time or by the external challenges emerging out of circumstances. In the case of Indian society, there have been significant changes in the 19th century with the advent of the European invasions in different forms ultimately boiling down to political slavery of our society. In a reaction to this phenomenon the society arose with modernity and westernization. The changing face of the Indian Society particularly in the Maharashtra, there have been remarkable social and religious movements as a group taking place during this period. This chapter consists of two sections. In the first section the Indian Renaissance is discussed and the second section deals with the nature and the role of religion in the social life.
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