The Neohumanist educational paradigm is one of the lesser known but most unique in the world today. The present volume is intended as a comprehensive volume on Neohumanist education that reveals the context of this educational paradigm within the context of the kaleidoscopic dimensions of Neohumanism. It aims to serve as a resource for those who desire to study Neohumanist education in depth by providing information concerning the conceptual and existential background of the philosophy of Shrii Shrii Anandamurti. By exploring unique features of its vision of cardinal values, psychology, epistemology, culture, social justice, aesthetics and mystical love, the roles of the Neohumanist educator is revealed. Unique to most pedagogical paradigms are explorations of the nature of spiritual practice or meditation as well an introduction to the spiritual cosmology of the author. Finally various aspects of Neohumanism and education are explained in a series of discourses.

The science behind the writers’ experience of characters developing their own will and taking objective forms. Many writers have the experience that their characters have evolved their own personalities. They start to tell their own stories, and sometimes they could even rebel against the author’s ideas for them and change the course of the whole plot. That is not all, though. Sometimes, literary characters assume objective appearances which are visible not just to the creators, but also to others and manifesting in the real world. These experiences raise several interesting philosophical and scientific questions. Have the writers unwittingly created quasi-conscious entities by the power of their minds? Can thoughts manifest as something tangible that can be seen, heard, or even touched? How genuine are the contents of the mind? Embodied Imaginations explores these questions, highlighting the results of an investigation on this fascinating topic, stemming from personal anecdotes of many writers. Providing scientific evidence for the existences of these mental constructs, the goal is to collect robust and reliable building blocks that may help to deconstruct perceptions and provide answers to this phenomenon. The book attempts to give modern science a place where spiritual, philosophical and mystical threads can be interwoven. Efforts have been made to corroborate theoretical claims with experimental evidence, contributing to research in cognitive psychology to determine the role of imagination in creating external reality. This book will introduce you to the mysterious and profound part of creative writing that you never knew existed before.

This book outlines the theory of Neo-Humanism as propounded by the great 20th century think P.R. Sarkar. Neo-humanism is described as humanism expanded to include the entire creation: all varieties of human cultural expressions, and the animal and plant world, even until the inanimate world. This 'new-humanism', rather than being an aetheistic concept, recognizes the value of a human beings internal world, and thus bases the inspiration of neo-humanism upon a universal spirituality which is an essential part of the human psyche, although at times unconscious. This inner connection provides the mental epansion, empathy and perception so that will allow human society to live 'neo-humanism' not only intheory mut as a real expereicen intergrated into the individual and collective self. The author also clearly and concisely describes the modes by which vested economic and media interests manipulate and distort human thinking, and how this can be combatted through rationality and proper education. This he links in a unique way spirituality, rationality and human emotion. This book offers a unique perspective for anyone interested in sociology, multi-culturalism, anti-speciesism, globalization, anthropology, alternative economics, etc.

In Jean PaulSartre's Nausea, Roquentin feels bound to listen to the sentimental ramblings about humanism and humanity by the Self Taught Man. "Is it my fault," muses Roquentin, "in all he tells me, I recognize the lack of the genuine article? Is it my fault if, as he speaks, I see all the humanists I have known rise up? I have known so many ofthem!" And then he lists the radical humanist, the so called"left" humanist, and Communist Humanist, the Catholic humanist, all claiming a passion for their fellow men. "But there are others, a swarm of others: the humanist philosopher who bends over his brothers like a wise older brother with a sense of his responsibility; the humanist who loves men as they are, the humanist who loves men as they ought to be, the one who wants to save them with their consent, and the one who will save them in spite of themselves. . . . " Quite naturally, the skeptical Roquentin ends by saying how "they all hate each other: as individuals, not as men. " Fully aware of the misuse and false comfort in the use of the term, Professor Aloni proceeds to restore meaning to the word as well as appropriate its educational significance. There is a freshness in this book, a restoration of a lost clarity, a regaining of authentic commitment.

Identity: Youth and Crisis collects Erik H. Erikson's major essays on topics originating in the concept of the adolescent identity crisis. Identity, Erikson writes, is an unfathomable as it is all-pervasive. It deals with a process that is located both in the core of the individual and in the core of the communal culture. As the culture changes, new kinds of identity questions arise—Erikson comments, for example, on issues of social protest and changing gender roles that were particular to the 1960s. Representing two decades of groundbreaking work, the essays are not so much a systematic formulation of theory as an evolving report that is both clinical and theoretical. The subjects range from "creative confusion" in two famous lives—the dramatist George Bernard Shaw and the philosopher William James—to the connection between individual struggles and social order. "Race and the Wider Identity" and the controversial "Womanhood and the Inner Space" are included in the collection.

I Twenty-five years ago, at the Conference on the Comparative Reception of Darwinism held at the University of Texas in 1972, only two countries of the Iberian world-Spain and Mexico-were represented.' At the time, it was apparent that the topic had attracted interest only as regarded the "mainstream" science countries of Western Europe, plus the United States. The Eurocentric bias of professional history of science was a fact. The sea change that subsequently occurred in the historiography of science makes 1972 appear something like the antediluvian era. Still, we would like to think that that meeting was prescient in looking beyond the mainstream science countries-as then perceived-in order to test the variation that ideas undergo as they pass from center to periphery. One thing that the comparative study of the reception of ideas makes abundantly clear, however, is the weakness of the center/periphery dichotomy from the perspective of the diffusion of scientific ideas. Catholics in mainstream countries, for example, did not handle evolution much better than did their corre1igionaries on the fringes. Conversely, Darwinians in Latin America were frequently better placed to advance Darwin's ideas in a social and political sense than were their fellow evolutionists on the Continent. The Texas meeting was also a marker in the comparative reception of scientific ideas, Darwinism aside. Although, by 1972, scientific institutions had been studied comparatively, there was no antecedent for the comparative history of scientific ideas.

"This book of Hegalian selections by Professor Weiss is ... very valuable. the passages incorporated are quite excellently chosen. Professor Weiss has included a long excerpt from the introductory chapters of the 'Encyclopaedia', which are Hegel's own, most successful attempt to introduce his system. He has also included some colorful sections from the 'Phenomenology', some weighty sections from the 'Science of Logic', as also the magnificently revealing paragraphs on the Absolute Idea at the end of 'Logic' in the 'Encyclopaedia'. There are also good excerpts from the 'Philosophy of Nature' and 'Philosophy of Right'. And since the translations are good, a great deal of the difficult self-revisionary thought of Hegel comes across, helped by Professor Weiss's own valuable comments."--Foreword.

A comprehensive survey of the development of feminist theories of sexuality from The Feminine Mystique to the current debates. It examines the sexual culture of patriarchy and early radical feminist theory around lesbianism, heterosexuality and celibacy.

Historians have long been interested in knowledge - its nature and origin, and the circumstances under which it was created - but it has only been in recent decades that the history of knowledge has emerged as an academic field in its own right. In Circulation of Knowledge, a group of Nordic researchers address the burning issue of the day: the circulation of knowledge in social or scientific circles, and what happens to it when it is in motion.