’ hearts (Edelmann 2015). 57 For a brief introduction to Goswami’s life and work, see Goswami (2008: 528–32). 58 As Bhaktivinod reveals in the KS, he did not complete writing the text until 1879, while living in Bhadrak, Orissa (1879: 166–7). 59 For more on canonical Gauḍīya formulations of rāgānuga
, values are common subjective images that have a human dimension. Sociology connects values with social norms of human life organization. Political scientists talk about political values that motivate, guide and justify actions of political actors, reflect the state, needs and prospects for development of
bestowed with religious qualities such that people can find in its ideas their emotional home, their spiritual consolation, and the meaning of life. In his view, Confucianism does not rule out religious beliefs. In the triadic union of Confucianism, Buddhism, and Daoism, such a belief subtly permeates
authenticity. Living in the world and relating to other people is a substitution for the relationship between the individual and god (Li Zehou 2016b, 79). The sacredness of this idea lies in secular life. It is here where we can find the genuine depth of substance. Indeed, the confrontation with death brings
“Chinese philosophy” solely in terms of knowing and understanding is not enough. “Chinese philosophy” possesses at least two levels: the first level is “Chinese philosophy” as a world of meaning. This level connotes a state of mind and the ideal of the ultimate meaning of human life, and particularly the
people. His only error lay in the fact that Kongzi improperly raised ren ’s position to that of a universal principle, greatly exaggerating ren as a guide to life and to handling affairs (including political, economic, familial, and others), and taking it as absolute truth his entire life. It is not
, its acceptance will still motivate intuitions that make such a posit seem plausible.
Nowadays the term of art for the simple self posited by philosophers like Descartes, Vātsyāyana and Kumārila is “soul pellet.” As the disparaging tone of the term suggests, there are currently very few philosophers
relations and patterns of behavior between people living in a certain culture, group, society or community, whereas morality belongs to mental formations constituting and being reflected in individual consciousness. Hence, while morality is a psychological formation of human inwardness, ethics—among others
aspect is (and is like), and of what its fundamental attributes might be.
In order to motivate this view of Dignāga as a proto-phenomenologist, I will propose several ways in which an analysis of the structure of consciousness can be pursued without assuming that such structure (with its
love in our symbolic universe was articulated in the arts and philosophy, but even in everyday life, we are urged to develop symbolic explanations, instead of rendering love a mere subclass of a general evolutionary scheme. Rather than being just one of the many passions that mostly hinder reason