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The Ends of Critique re-examines the stakes of critique in the 21st century. In view of increasingly complex socio-political realities and shifts in a fully globalized world, the roles and manners of critique also change. The volume offers an unprecedented re-examination of critique under those conditions of global entanglement and asymmetrical relations from a diversity of scholarly perspectives within the humanities. All contributions move the notion of critique into more diverse traditions than the Eurocentric, Kantian tradition and emphasize the need to attend to a plurality of critical perspectives. The volume’s reflections move critique toward a situated, perspectival, and entangled critical stance, with interventions from decolonial and systemic, deconstructive and (post)human(ist) perspectives. In that way, the volume develops a decidedly different approach to critique than recent considerations of critique as post-critique (Felski) or those endebted to Frankfurt School thought and liberal theories of democracy. It is the first full-length research publication of the interdisciplinary research network Terra Critica.
I firmly declare that I am not an Atheist but an advocate of Advaita i.e., world is one, and all of us are one. Atheists also call the world as an illusion, but as an Advaitist I do believe that all of us are God just veiled by senses. As German Mystic, Meister Eckhart says: “The eye in which I see God is the same eye in which God sees me.” Atheist denies the existence of God which could lead to immorality in our life though under illusion. I do believe in contacting various levels of energies available in the cosmos as per Vedic Shastras for various types and levels of happiness to live a good life, though, it is illusion. The cosmos to me is an illusory field. Beyond the concept of Cosmos lies the web-wave field which is discussed extensively in this book. Atheist defines the final power as infinite which has no motive and thereby does not grant human wishes, whereas I do believe in the infinite atman called as Paramaatma which absorbs us in its web-wave field of pure bliss and never again to give us the illusion of birth death cycles. If one merges with it he escapes the illusion of birth and death. To the question of existence of God, I had explained in this book that during the cycles of birth and death through the illusory field there are various degrees and levels of cosmic power which does helps to mitigate the illusory effects and come out of the illusory field to merge with Paramaatma. I do make a distinction between consciousness and illusion. Both are same but marginally different. In consciousness one has the awareness whether inside or outside the body. Consciousness permits to have awareness outside the body. It could have a motive. But illusion exists inside a body and not necessarily outside the body. Illusion is a particle that pertains to the matter and its awareness is inside a body only. But consciousness is not. Consciousness exists outside the body too but inside the illusory field. Outside the body there is no illusion. Illusion gets dissipated when the body no longer exists totally with its senses. All senses pertain to illusion. All our scope, our sciences and philosophy, particularly life, death, rebirth, beliefs pertains to the body which gets the illusion, because the body is matter. Vedas and Adi Shankar Acharya call illusion as Maya, and consciousness as Prajnaa. The illusion has to be perfect for all of us during the illusory life, giving us the utmost happiness in all walks of this life. Everything to us happens only in illusion and so we must evoke the divine power to be happy in this illusion in the short life and thereafter free us from this illusory world. On this score the invocation of divine or cosmic energies are absolutely a must. Though it is easier to talk about illusion in theory, in practical life it is not easy either. Everyone has their daily routine to follow, like attending their work, begetting children, raising children, getting them married, owning property, engagement in business or agriculture or profession and so on. No one can quit these and gloat on illusion. Except for a very few no one would sacrifice anything or give up their rights, based on a concept called illusion or the illusory field. They feel real during their sojourn in this worldly life and they would like to feed their senses with pleasures. One would not gift his house to charity because of the fact that everything is illusion, as they find these philosophical talks are not practically appealing. They feel they are living a real life. A life in which they own and have to own properties, joy, children, education, as if they are going to live for long. The idea to write this book came to me as I went through Vedic / Upanishad teachings. Whether the world we live is real? Or illusory? Therefore, the main idea of this book is to make an honest attempt to investigate who is behind our lives, and if so, why is he required to play the drama of creating us, and what he wants to achieve through our creation. More fully what is that cosmic code that is behind creation? Physics describes it as fermions and bosons. But it is more than that. It is illusion. Fermions and Bosons themselves come from illusion. Particularly illusion of existence. Everything we feel, see, hear, touch, and smell is illusion. This illusion defines an impartial God or infinities. The illusion can alone define an impartial God. Many religions have come out with answers recently during the last 2200 years or so, but I find the Upanishads and other spiritual texts and teachers in India offer answers to this question conforming to modern physics and experiments. This is what this book is all about. An inquiry into secret of Human life. Most of the religious texts describe God in human form. The prophets or teachers are described as an incarnation or children of God or to whom God revealed himself in a place, at a time and handed over the words of wisdom. The main purpose of all religious texts is to tell humanity that there is a super power who is watching us and he would guide us to heaven where he lives, if we live our human lives conforming to the teachings laid down by his messengers or prophets. If such conformity is not accepted, then we would be doomed to hell. Or in other terms there would be no salvation for such person. The biggest irony is God also permits them to kill persons who do not follow such religious teachings. God treats them as enemies. The enemies of God must be killed. The tribes who are enemies of God can be killed. Well this is the irony. When God must be all LOVE, one fails to understand that such God asks for killing, when he can kill them himself. Why seek the help of other humans to kill fellow humans when he can himself do the killing? And again, why should he kill after creation. If so, why create at all! Why create such evil persons at all in this earth, who steal, or cheat or commit adultery, or who murder others? What is the purpose of such creation and evaluation? What is the purpose of God having such a character? Persons who are responsible in writing these texts know very well that unless you use the name of God no one is going to believe their own writings. Every piece of their own advice has to be stated as if they come from the mouth of God himself for mankind to believe. Their own opinions are stated as if they originated from God. Therefore, God is a convenient tool. This book goes into the semantics of the main topic that Cosmic code is illusion and I have used scientific, philosophical, mathematical, and Vedic teachings, to prove clearly my conviction, that the world we live is only illusion. It is not for the sake of writing a book I have written but it is out of my own strong feeling that the Universe has to be illusory to have an Impartial God. I trust the readers will find it interesting and get convinced.
"An exploration of deep spiritual and philosophical issues through the eyes of a pilot"--Provided by publisher.
Tibetan Buddhist writings frequently state that many of the things we perceive in the world are in fact illusory, as illusory as echoes or mirages. In Twelve Examples of Illusion, Jan Westerhoff offers an engaging look at a dozen illusions--including magic tricks, dreams, rainbows, and reflections in a mirror--showing how these phenomena can give us insight into reality. For instance, he offers a fascinating discussion of optical illusions, such as the wheel of fire (the "wheel" seen when a torch is swung rapidly in a circle), discussing Tibetan explanations of this phenomenon as well as the findings of modern psychology, and significantly clarifying the idea that most phenomena--from chairs to trees--are similar illusions. The book uses a variety of crystal-clear examples drawn from a wide variety of fields, including contemporary philosophy and cognitive science, as well as the history of science, optics, artificial intelligence, geometry, economics, and literary theory. Throughout, Westerhoff makes both Buddhist philosophical ideas and the latest theories of mind and brain come alive for the general reader.
Consider that you were asked how to ensure human survival. Where would you begin? Conservation of resources jumps to mind. We need to conserve resources in order that economic activities may continue. Alas, this is a false start. Resources are always defined by a given economic system, and only it determines what is and what is not a resource. Therefore, conserving resources implies only the perpetua tion of the appropriate economic system. Conservation of resources as we know them has nothing to do with the survival of mankind, but it has very much to do with the survival of the industrial system and society we live in today. We have to start, therefore, at a more basic level. This level, some may argue, is addressed by ensuring for human beings "clean genes. " Again, this is a mistaken beginning. It is thoroughly mistaken-for reasons of science. It is a false start because malfunctioning organs and morphological structures are not only due to deleterious hereditary factors but particularly due to unfavorable environments during early growth and development. Moreover, eugenics is not acceptable to any but a small fraction of society. Eugenics may not be irrelevant to our future, but is premature and should be of little concern until we understand how human genes and environment interact.
Although it has been assumed since early recorded history that psycho logical factors influence health and illness, it has only been within the past few years that a group of investigators and clinicians with a shared interest in the application of psychological principles and techniques to health and illness has existed. Over this same period of time, a number of multi-author books on the topic of health psychology and an associ ated field, behavioral medicine, have been published. Although these books are major resources for the investigator and the clinician in the field, it is often difficult for students, both undergraduate and graduate, to learn the basics of health psychology from such books. Thus, Health Psychology: A Psychobiological Perspective was written to provide such basics. The need for such a textbook in health psychology became appar ent to the first author when he was searching for reading material for an undergraduate course in health psychology at McGill University. This book grew out of the course in health psychology, and its structure represents the course content. The purpose of the book is to present the theoretical, empirical, and clinical aspects of the rapidly developing field of health psychology. Data from a number of subdisciplines within psychology and the behav ioral and health-related sciences are integrated throughout each chapter in an effort to provide a balanced perspective. Health Psychology explores the development of the field and its research methodologies, theoretical models, and intervention possibilities.