Pristine Character Of Swami Vivekananda

Nisbett et al. They hold that East Asians are characterized by the holistic thought in contrast to the analytical thought that is characteristic of the West, which underlies knowledge development. Such cross-cultural findings have prompted many researchers to question the validity and usefulness of theories, models, and principles of modern psychology developed in the West for different cultures. Hence, the emerging view is that modern psychology cannot be considered as universal psychology.

In the Indian context, Pandey highlighted a set of inter-related general trends emerging in psychology research in India in the third ICSSR survey: a outgrowing the alien framework; b roots of psychology in Indian philosophical thought and tradition; c psychological assessment in the socio-cultural context; d psychology for socio-economic change and national development; and e cross-cultural psychology and partnership for research. He notes that a collective approach of professional organizations, national agencies, and academic departments would create a synergy in facilitating the development of Pristine Character Of Swami Vivekananda psychological science. For example, psychologists who participated in a national conference on Indian approaches to psychology in Pondicherry on September 29 to October 1, agreed on a manifesto highlighting a to promote indigenous psychology in India; and b to develop new psychological models, go here may have pan-human relevance.

Pandey,p.

In this chapter, the work carried out since has been reviewed. As the work covered in this review cuts across different psychological domains, the emphasis has been on identifying the general trend Pristine Character Of Swami Vivekananda research rather than on domain-specific issues, for which the reader is suggested to go through other relevant chapters. The other objective is to highlight the contexts in which these researches have been carried out and the approaches they have taken. In the end, the basic issues and problems involved in developing Indian psychological perspectives are discussed with a few suggestions for future research.

As this is a nascent area of research, the reviewer has included all studies that suggest a particular trend or theme, even though they may not measure up to critical scrutiny in terms of conceptualization of the problem and methodological rigour. The review is not exhaustive in coverage but is representative. Many original articles were not available.

Hence, what is missed here can be found elsewhere in other chapters. For convenience, the chapter is organized into the following sections. It begins with a discussion on trends in indigenous and Indian research. Next, it takes a look at the scope of this review, followed by an overview of relevant publications since Click fourth section discusses efforts towards defining Indian psychology, and the fifth handles the topic of ontological and epistemological premises of Indian psychology.

The next two sections deal with developments related to systems of Indian thought, and the development of specific concepts—indigenous, general psychological concepts, respectively. The eighth section traces the development of Indian perspectives on illness, health, well-being, therapy, and healing. In section nine the development of concepts in organizational psychology is discussed. Problems and challenges in developing Indian psychology are handled next, and the chapter ends with a discussion on the future possibilities in this field.

Indian Indigenous Concepts and Perspectives: Developments and Future Possibilities

Even though researchers have tried to define indigenization and indigenous precisely, many have used them interchangeably, leading to confusion, and it is therefore, necessary to take a close look at these two concepts. Indigenize means subjecting to native influence, and indigenous means originating naturally in a region Thompson, Indigenization is neither a rejection of Western domination, nor is it negative or destructive in orientation.

Instead, it is a vital step towards the establishment of true universals in psychology, which are proved rather than assumed Sinha, ]

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Etymology[ edit ] "Dual" comes from Latin "duo," two, prefixed with "non-" meaning "not"; "non-dual" means "not-two. As Advaita, it means "not-two. The term "nondualism" and the term "advaita" from which it originates are polyvalent terms. The English term "nondual" was informed by early translations of the Upanishads in Western languages other than English from These terms have entered the English language from literal English renderings of " advaita " subsequent to the first wave of English translations of the Upanishads. This property makes consciousness-as-such phenomenologically, cognitively and neurobiologically a unique kind, different from and irreducible to any contents, functions and states. Nonduality and interconnectedness[ edit ] David Loy , who sees non-dualism as a common thread in Taoism , Mahayana Buddhism , and Advaita Vedanta , [24] [note 3] distinguishes "Five Flavors Of Nonduality": [web 3] The negation of dualistic thinking in pairs of opposites. The Yin-Yang symbol of Taoism symbolises the transcendence of this dualistic way of thinking. Although the phenomenal world appears as a plurality of "things", in reality they are "of a single cloth".

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Go and verify it in your own life. Look more closely, you will find that it means in reality, I want not. In that great absence you will find nothing. You have to find it out for yourself, in yourself. And the ocean has fallen into the dewdrop; now it is impossible to find it. Why do I die, O God, if not to come to Thee? Mutate as many times as necessary to live in the totality of your being. You will not find anything greater. For he left us, and behold, he is here. To find the Divine who is in each of us and in all things. Racism Is A Major Part Of Our.