Chang also took inspiration from Vegas' existing dualistic dining scene.
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The result is a love song that feels ambiguous, or even dualistic.
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Pompeo is not alone in embracing a religiously loaded, dualistic approach to foreign policy.
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A representation, perhaps, of the imperfect symmetries and correlations between dualistic systems of thought and power.
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These tricksters, transformers, shamans, and sorcerers construct a language of concealment and revelation, embodying dualistic forces.
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And isn't perpetuating these types of sexual stereotypes problematic in keeping women stuck in dualistic roles?
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The insiders and the outsiders tend to think in dualistic ways: us versus them; this or that.
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By "going toward the ghost," Wong achieves her dualistic vision; she honors histories of both hunger and abundance.
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By its nature, bipolar disorder is dualistic, with periods of stability punctured by excessive highs and crushing lows.
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It is philosophical and esoteric, and staunchly opposed to the dualistic morality of J.R.R. Tolkien or C.S. Lewis.
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The texts teach a dualistic vision, dividing the world into true believers of Islam (the 'monotheists') and unbelievers (the 'polytheists' and 'infidels').
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Women's Dualistic™ Jacket Lightweight and heavy duty don't always go together, but this versatile jacket proves the two aren't mutually exclusive.
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I believe in a truth that says we are more than a monolithic culture and that we are more than a dualistic society.
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Before deciding the fate of your current relationship, Wright suggested you take some time to learn more about yourself and the root of your dualistic relationship mentality.
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But, as Rohr would say, the beginning of wisdom is to fight the natural tendency to be dualistic; it is to fight the natural ego of the group.
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And restrictions placed upon them are often deemed acceptable, as many healers genuinely want to learn and help their patients, and acknowledge the dualistic value of mixing spiritual and allopathic treatments.
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What's more, Buddhism's non-dualistic metaphysical notion that everything has inherent "Buddha nature" — that all beings have the potential to become enlightened — may predispose its adherents to be receptive to spiritual guidance that comes from technology.
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History is very rarely as binary as myth, and human beings have been subverting the kind of grand dualistic categories (masculine versus feminine, chaos versus order) that Peterson idealizes for exactly as long as they've been around.
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From the pages of William Blake to Anton LaVey to dualistic, fundamentalist Christian screeds, he wears many outfits, some of which speak to productive, amelioratory rebellion while others compel one to steep in paranoia and self-loathing.
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The image — a drawing done with his brother — epitomizes several elements of his life, he said: a passion for drawing, his love of comic books, and the dualistic nature of his psyche, where dark thoughts clash with lighter ones.
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This is a hint about the kind of world we are entering: it's circumscribed by the Christian faith, whose system is essentially Manichaean, a dualistic cosmology of a fallen, evil world of matter doomed until a transcendent spiritual truth rescues it.
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After the Faust-themed lyrics of the demo, the first album focused on a "dualistic theme built on a very personal and individualistic perspective," N. explains, pointing out how this is reflected in the artwork crafted by the guitarist / vocalist.
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From the chaotic, thunderous opening of "Dark Spring" to the relieving calmness of the album's closing tracks (perhaps their most immaculate triumvirate of back-to-back-to-back songs so far), it's a dualistic record—one twisted up in peril and perfection.
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Image courtesy of the artist The digital and organic, the familiar and impossible, the figurative and the abstract: these dualistic concepts are the subject of a new series of computer-generated artworks, called Orthographics, by artist and founder of art collective Phenomena Labs, Ronen Tanchum.
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For a long time, people (including myself) have figured the dualistic nature of the clearly impending apocalyptic battle for Westworld would be between any number of people: Theresa and Ford, maybe, or Ford and the Man in Black, or Ford and some incarnation of Arnold.
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As an exhibition, Odyssey is a rare chance to experience an authentic, complicated, and dualistic practice, which directly challenges a narrow, modernist history and an art world that emphasizes singularity and competition — offering instead a groundbreaking and expansive view of the purpose and function of art.
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Her current series includes wall sculptures; stone paintings; abstract, hand-carved alabaster pieces; an onyx installation hung with hemp, and a site-specific alabaster and marble installation in which one side is raw, and the other is carved and polished—revealing the dualistic components of nature.
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Whether you're in a sweaty strobe-lit club in Soho, or smoking a joint in bed with the person you're dating, the queer experience can feel dualistic—both very joyful and sometimes very isolating—because there's often an element of escapism from heteronormative society swirling among that joy.
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Adler defended this position against many challenges to dualistic theories.
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As Shaivism contains both monistic and dualistic traditions either (or both) of the above approaches may be applicable.
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Dating from around 850–900 CE, the Shiva Sutras and Spandakārikā were the first attempt from the Śākta Śaiva domain to present a non-dualistic metaphysics and gnostic soteriology in opposition to the dualistic exegesis of the Shaiva Siddhanta.Sanderson, Alexis. "The Hinduism of Kashmir." 9 June 2009. pg.31-32.
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All three Fuegian tribes had dualistic myths about culture heros.Gusinde 1966:71 The Yámana have dualistic myths about the two brothers. They act as culture heroes, and sometimes stand in an antagonistic relation with each other, introducing opposite laws. Their figures can be compared to the Kwanyip-brothers of the Selk'nam.
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Process systems are a dualistic phenomenon of change/no-change or form/transform and as such, are well-suited to being modeled by the bipartite Petri nets modeling system and in particular, process-class dualistic Petri nets where processes can be simulated in real time and space and studied hierarchically.
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Gusinde 1966:181 In general, the presence of dualistic myths in two compared cultures does not imply relatedness or diffusion necessarily.
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These interpretations have created different traditions within Vaishnavism, from dualistic (Dvaita) Vedanta of Madhvacharya, to nondualistic (Advaita) Vedanta of Madhusudana Sarasvati.
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These sects most nearly approach the dualistic scheme, yet the latter is not distinctly defined. In Justin, also, dualism is diminished.
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This led to an exclusion of the body and a more dualistic understanding of the image found in dominant Christian theology.
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A further shared prejudice is the dualistic opposition between either victimization or total freedom, total inarticulation or consummate mastery of language.
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The Tantric Body. P.120 This literature was highly influential not just to Shaivism, but to all traditions of Hinduism, as well as to Buddhism and Jainism. Mantramarga had both theistic and monistic themes, which co-evolved and influenced each other. The tantra texts reflect this, where the collection contains both dualistic and non-dualistic theologies.
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This theory also leads therefore to a monistic conception. According to the prevailing view of researchers today, although the two principles are considered elements of a finally monistic system, they also have a dualistic aspect. This is not contested by defenders of the monistic interpretation but they assert the dualistic aspect is subordinated to a totality that is monistic.
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Ogihara-Schuck concludes that particularly the film translation erased animistic motifs completely but that the manga translations, "by enveloping the text in a dualistic world view", also implicitly reintroduced this dualistic, good versus evil, worldview, absent in the original Japanese language manga, which she presumes to have been a strategy to make the works more accessible to the American audience.
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This identification of individual living beings/souls, or jiva-atmas, with the 'one Atman' is the non-dualistic Advaita Vedanta position. The monist, non-dual conception of existence in Advaita Vedanta is not accepted by the dualistic/theistic Dvaita Vedanta. Dvaita Vedanta calls the Atman of a supreme being as Paramatman, and holds it to be different from individual Atman.
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Oxford: Blackwell Publishers. Dualistic interactionism has therefore been criticized for violating a general heuristic principle of science: the causal closure of the physical world.
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It also relates to the term "Ditheism/Bitheism", a belief in two Gods working complementarily or antonymously (related conceptions are covered in "dualistic cosmology").
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In the court of king Krishnadevaraya, a debate was conducted at Vijayanagara between the Vaishnavaites of Madhva and Shankarites over the philosophical question whether God is Dualistic or non- dualistic. Vallabhacharya participated in the discussion. At the age of 11, Vallabhacharya, who had earned an epithet of Bala Saraswati was given the opportunity to discuss the question. The discussion continued for 27 days in the conference hall.
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The Advaita literature also provide a criticism of opposing systems, including the dualistic school of Hinduism, as well as other Nastika (heterodox) philosophies such as Buddhism.
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Leela is a name of Sanskrit origin. Like many Sanskrit words, it cannot be literally translated to English but can be loosely translated as "play" (noun). It is common to both non-dualistic and dualistic philosophical schools, but has a markedly different significance in each. Within non- dualism, Leela is a way of describing all reality, including the cosmos, as the outcome of creative play by the divine absolute (Brahman).
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Dialectical Monism Dialectical monism, also known as dualistic monism, is an ontological position that holds that reality is ultimately a unified whole, distinguishing itself from monism by asserting that this whole necessarily expresses itself in dualistic terms.Daniels 2011: p.260 For the dialectical monist, the essential unity is that of complementary polarities, which, while opposed in the realm of experience and perception, are co-substantial in a transcendent sense.
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If the process system is studied hierarchically, it is easier to understand and manage; therefore, process architecture requires the ability to consider process systems hierarchically. Graphical modeling of process architectures is considered by dualistic Petri nets. Mathematical consideration of process architectures may be found in CCS and the π-calculus. The structure of a process system, or its architecture, can be viewed as a dualistic relationship of its infrastructure and suprastructure.
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In qualified monism the second entity may be divine or semi-divine. Valentinian Gnosticism is a form of monism, expressed in terms previously used in a dualistic manner.
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An Introduction to Hinduism. pp. 164–167 There was additionally a revelation of the Siva Sutras to Vasugupta. Kashmir Saivism claimed to supersede the dualistic Shaiva Siddhanta.Flood, Gavin.
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His art often portrayed a recurring theme found in symbolist art: the dualistic vision of woman as either 'femme fatale' or angelic woman. Khnopff is buried in Laeken Cemetery.
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The mind–body problem is the problem of determining the relationship between the human body and the human mind. Philosophical positions on this question are generally predicated on either a reduction of one to the other, or a belief in the discrete coexistence of both. This problem is usually exemplified by Descartes, who championed a dualistic picture. The problem therein is to establish how the mind and body communicate in a dualistic framework.
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Traditional Kogi religion is closely related to the structure of the cosmic universe that exists in dualistic expressions. On a cosmic level, the sun separates the universe into two hemispheres: the east/west and consequently a right/left. The Kogi use this dualistic notion to elaborate on a number of earthly divides: man/woman, male/female, heat/cold, light/dark, and right/left. They believe each of these groupings are complementary opposites.
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Second, Korea's dualistic labour market, in which a significant number of workers are hired only on temporary contracts with low wages and benefits, results in high inequality in wage income.
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Deleuze also criticizes the Chomsky hierarchy of formal languages, which he considers a perfect example of arborescent dualistic theory. Deleuze, Gilles and Guattari, Félix. 1980. A Thousand Plateaus. Trans. Brian Massumi.
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12th-century France witnessed the widespread growth of Catharism, a dualistic belief in extreme asceticism which taught that all matter was evil, accepted suicide and denied the value of Church sacraments.
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Vyacheslav Ivanov and Vladimir Toporov compared Ket mythology with that of Uralic peoples, assuming in the studies that they are modelling semiotic systems in the compared mythologies. They have also made typological comparisons.Ivanov & Toporov 1973Ivanov 1984:390, in editorial afterword by Hoppál Among other comparisons, possibly from Uralic mythological analogies, the mythologies of Ob-Ugric peoplesIvanov 1984: 225, 227, 229 and Samoyedic peoplesIvanov 1984: 229, 230 are mentioned. Other authors have discussed analogies (similar folklore motifs, purely typological considerations, and certain binary pairs in symbolics) may be related to a dualistic organization of society—some dualistic features can be found in comparisons with these peoples.Ivanov 1984: 229–231 However, for Kets, neither dualistic organization of societyZolotaryov 1980: 39 nor cosmological dualismZolotaryov 1980: 48 have been researched thoroughly.
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Impact of a drop of water, a common analogy for Brahman and the Ātman The Upanishadic age was characterized by a pluralism of worldviews. While some Upanishads have been deemed 'monistic', others, including the Katha Upanishad, are dualistic. The Maitri is one of the Upanishads that inclines more toward dualism, thus grounding classical Samkhya and Yoga schools of Hinduism, in contrast to the non-dualistic Upanishads at the foundation of its Vedanta school. They contain a plurality of ideas.
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This practice emphasizes cutting through grasping at the dualistic mind to realize complete selfless compassion. One of the forms of this style of Chöd can be found in the Dudjom Tersar lineage.
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ARCHE is structured in five sections, in which Widmann roams through more than 3000 years of cultural and 300 years of music history. Antithetic or dualistic conceptions characterize large parts of the oratorio.
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The Community Rules contain dualistic writings with Zoroastrian and Roman influences. They talk of War between Angel of Evil, represented as Darkness or Satan and Son(s) of Israeli God, represented as light.
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Some researchers have questioned whether CPM theory truly is dialectical in nature. It has argued that CPM takes a dualistic approach, treating privacy and disclosure as independent of one another and able to coexist in tandem rather than in the dynamic interplay characteristic of dialectics. This accusation of dualistic thinking might result from the theory's use of the terms balance and equilibrium in the early versions of CPM theory. Petronio argues that CPM is not focused on balance in the psychological sense.
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Among others, also dualistic myths were investigated in researches which tried to compare the mythologies of Siberian peoples and settle the problem of their origins. Vyacheslav Ivanov and Vladimir Toporov compared the mythology of Ket people with those of speakers of Uralic languages, assuming in the studies, that there are modelling semiotic systems in the compared mythologies; and they have also made typological comparisons.Ivanov & Toporov 1973Ivanov 1984:390, in editorial afterword by Hoppál Among others, from possibly Uralic mythological analogies, those of Ob-Ugric peoplesIvanov 1984: 225, 227, 229 and Samoyedic peoplesIvanov 1984: 229, 230 are mentioned. Some other discussed analogies (similar folklore motifs, and purely typological considerations, certain binary pairs in symbolics) may be related to dualistic organization of society—some of such dualistic features can be found at these compared peoples.
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Ludo Rocher (1986), The Puranas, Otto Harrassowitz Verlag, , pages 21-24, 104-113, 115-126 The religious practices included in them are considered Vaidika (congruent with Vedic literature), because they do not preach initiation into Tantra.Dominic Goodall (1996), Hindu Scriptures, University of California Press, , page xxxix The Bhagavata Purana has been among the most celebrated and popular text in the Puranic genre, and is, in the opinion of some, of non-dualistic tenor.Dominic Goodall (1996), Hindu Scriptures, University of California Press, , page xli But, the dualistic school of Shriman Madhvacharya has a rich and strong tradition of dualistic interpretation of the Bhagavata, starting from the Bhagavata Tatparta Nirnaya of the Acharya himself and later, commentaries on the commentary. The Chaitanya school also rejects outright any monistic interpretation of the purana.
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Understanding and acting are seen by radical constructivists not as dualistic processes, but "circularly conjoined". Constructivist Foundations is a free online journal publishing peer reviewed articles on radical constructivism by researchers from multiple domains.
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II, No.2, p. 3-27. Mosheim was the first to give a serious criticism of identification with Manichaeans, as although both sects were dualistic, the Paulicians differed on several points, and themselves rejected the doctrine of the prophet Mani. Gieseler and Neander, with more probability, derived the sect from Marcionism, considering them as descendants of a dualistic sect reformed to become closer to Early Christianity yet unable to be freed from Gnosticism. Others doubted the resemblance and relation to both Manichaeism and Marcionism.
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In The Evolution of Money (coauthored with journalist Roman Chlupatý) and two articles Orrell proposed a quantum theory of money and value, which states that money has dualistic properties because it combines the properties of an owned and valued thing, with those of abstract number. The fact that these two sides of money are incompatible leads to its complex and often unpredictable behavior. In Quantum Economics: The New Science of Money he argues that these dualistic properties feed up to affect the economy as a whole.
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Originally Heungbu-jeon had a structure of a folktale (mindam), and other aspects were added to turn it into a pansorititled Heungbu-ga (興夫歌 Song of Heungbu). As a result, the pansori-based novel Heungbu-jeon has dualistic themes prominent in folktales and pansori. In the Korean academia, these dualistic themes are described as an “apparent theme” and an “ulterior theme.” In the structure of a folktale, an apparent theme of Heungbu-jeon is that good deeds are rewarded while evil deeds are punished.
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The teachings of the organization are based on the New Testament, Catharism, the Corpus Hermeticum, the dualistic Gnosticism of the first centuries and the German literature of the first Rosicrucian trend, including Paracelsus.Faivre, 1996, p. 248.
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Janaka debating with Ashtavakra. Art from the epic Ashtavakra (2010). Ashtavakra Gita is a dialogue between Ashtavakra and Janaka on the nature of soul, reality and bondage. It offers a radical version of non-dualistic philosophy.
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Certain elements of the light became entrapped within darkness, and the purpose of material creation is to engage in the slow process of extraction of these individual elements. In the end, the kingdom of light will prevail over darkness. Manicheanism inherits this dualistic mythology from Zurvanist Zoroastrianism, in which the eternal spirit Ahura Mazda is opposed by his antithesis, Angra Mainyu. This dualistic teaching embodied an elaborate cosmological myth that included the defeat of a primal man by the powers of darkness that devoured and imprisoned the particles of light.
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R. Rubinkiewicz, see note at pag 683 of Like all the apocalyptic literature preserved only in Slavonic, there is the problem of possible textual alterations made by the Bogomils, who were interested in this kind of literature, which contains some traces of the Dualistic principle typical of their beliefs. However, the dualistic principle was also a feature of Gnosticism, which was contemporaneous with the original writing of this text. The main suspected Bogomils' interpolations are 20:5.7, 22:5, 9:7, and 23:4-10, as suggested by Rubinkiewicz,R.
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He describes European culture as having the ability to take dualistic concepts and reunite them, something he says is missing in Japanese monistic thinking. In particular he studied he philosophy of Rudof Steiner, which rebelled against dualistic thinking. He studied Eurythmy to answer two questions, “Is consciousness born or established by the body, or the other way around?” and “What is a life that is a life? Is life coming from a material or from somewhere else?” His goal was to deconstruct his Japanese notion of body to construct something new.
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But by then, the faith had been supplanted by ascendant Christianity. Manichaeism's legacy is the word Manichaean -- relating to a dualistic view of the world, dividing things into either good or evil, light or dark, black or white.
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In Jewish tradition, dualistic and trinitarian conceptions of God are generally referred to as Shituf ("partnership"), meaning an incorrect, but not an idolatrous, view.Jewish Theology and Process Thought (eds. Sandra B. Lubarsky & David Ray Griffin). SUNY Press, 1996.
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288–289 an important corpus of monastic Vaishnava literature relating to Dvaita (dualistic) philosophy was written by the renowned philosopher Madhvacharya in Sanskrit.Kamath (2001), p. 155 Writing Kannada literature in native metres was first popularised by the court poets.
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Zhu Xi also claimed that every individual thing possesses its own unique material force (qi) distinct from the principle (li). Lu vehemently opposed this dualistic doctrine and further emphasized that everything is connected and originated from the heart/mind.
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City of Flows: Modernity, Nature, and the City. (New York: Routledge, 2005), p. 4. And William Cronon argues against the idea of wilderness because it "involves a dualistic vision in which the human is entirely outside the natural"Cronon, p. 78.
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6 Ralph Griffith (Translator), Wikisource Dualistic philosophical speculations then follow in chapter 1.164 of the Rigveda, particularly in the well studied "allegory of two birds" hymn (1.164.20 - 1.164.22), a hymn that is referred to in the Mundaka Upanishad and other texts .
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This letter established the dualistic principle that would underlie all Western European political thought for almost a millennium. Gelasius expressed a distinction between two principles governing the world, which Gelasius called the "sacred authority of bishops" (') and the "royal power" (').
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Dawis, E. P. (2001). Architecture of an SS7 Protocol Stack on a Broadband Switch Platform using Dualistic Petri Nets. Communications, Computers and signal Processing, 2001. PACRIM. 2001 IEEE Pacific Rim Conference on Volume 1, 2001 Page(s):323 - 326 vol.
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The 1912 Catholic Encyclopedia describes that, in the Catholic Church, "the dualistic hypothesis of an eternal world existing side by side with God was of course rejected" by the thirteenth century, but mind–body dualism was not. The problem of evil is difficult to reconcile with absolute monism, and has prompted some Christian sects to veer towards dualism. Gnostic forms of Christianity were more dualistic, and some Gnostic traditions posited that the Devil was separate from God as an independent deity. The Christian dualists of the Byzantine Empire, the Paulicians, were seen as Manichean heretics by Byzantine theologians.
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He was finally destroyed by a final judgment which is followed by the god-ruled Dharma Yukam. This narration gives some dualistic dimension to Ayyavazhi theology. But since the focus of Arul Nool, the accumulation of Ayyavazhi teachings is extremely monistic and since the final fragment of Kroni itself is called Kalimayai (a conception rather than a physical or material incarnation), it was commonly accepted that the 'Maya' is symbolised in such a wayArisundara Mani, Akilathirattu Ammanai Parayana Urai, Chapter 1, p. 36, "Kroni is nothing but a subtle revelation of spiritual ignorance." that contrasts the dualistic view on Ayyavazhi.
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The dualistic theology was challenged by the numerous scholars of advaita (nondualistic, monistic) Shaivism persuasion such as the 8th/9th century Vasugupta, the 10th century Abhinavagupta and 11th century Kshemaraja, particularly the scholars of the Pratyabhijna, Spanda and Kashmiri Shaivism schools of theologians.
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These arguments are similar to those used by other sub-schools of Hinduism and Jainism that questioned the Navya-Nyaya theory of dualistic creator.Parimal G. Patil. Against a Hindu God: Buddhist Philosophy of Religion in India. New York: Columbia University Press, 2009. pp.
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Muller-Ortega, Paul E. (1989). The Triadic Heart of Siva: Kaula Tantricism of Abhinavagupta in the Non-dual Shaivism of Kashmir, pp. 42-43. SUNY Press Kashmir Shaivism claimed to supersede Shaiva Siddhanta, a dualistic tradition which scholars consider normative tantric Shaivism.Flood, Gavin. 2006.
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Accordingly, in Zaehner's terms, such experience may be either (1) a dualistic Samkhya atheism, or (2) a monistic type of Advaita Vedanta. Neither for Zaehner can be called theistic, i.e., in neither case is there an interactive, sacred experience with a numinous personality.Zaehner, Mysticism.
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In traditions such as classical Hinduism (Samkhya, Yoga, Vaisheshika and the later Vedanta schools, which accepted the theory of Gunas), Zen Buddhism or Islamic Sufism, a key to enlightenment is "transcending" this sort of dualistic thinking, without merely substituting dualism with monism or pluralism.
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Technological dualism was proposed by Benjamin Higgins. He was the Ritchie Professor of Economics at the University of Melbourne in the late 1940s. His theory explains the causes of unemployment in the underdeveloped economies. Developing countries of today are often characterized by dualistic economies.
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The Vijayanagara Empire king Bukka Raya I, states von Glasenapp, ensured that both Vaishnava and Jaina traditions enjoyed same cultural and religious freedoms, and helped repair Jain temples. Anandatirtha, a Hindu thinker, preached a dualistic theology, which attracted many Jains to convert to Hinduism.
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The existence of older Christian heresies in the Bulgarian lands (Manichaeism and Paulicianism), which were considered very dualistic, influenced the Bogomil movement. Manichaeism's origin is related to Zoroastrianism; that is why Bogomilism is sometimes indirectly connected to Zoroastrianism in the sense of its duality.
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The dichotomy between a good God and an evil satan is a "dualistic fiction."The Antichrist, 17, tr. H. L. Mencken. In Twilight of the Idols (see the quote above) and later in The AntichristThe Antichrist, 26 & 38 about the moral order of the world.
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Carson's work has moved freely between painting, sculpture, and eventually, landscape art. Critics compared the dualistic space of her constructed paintings from the 1980s to "pop-up" reinventions of Cubist painting. Marvel, Bill. "Pop-Up Art," Dallas Times Herald, December 29, 1982, p 1E.
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In common Wiccan belief, he is associated with nature, wilderness, sexuality, hunting, and the life cycle. Whilst depictions of the deity vary, he is always shown with either horns or antlers upon his head, often depicted as being theriocephalic (having a beast's head), in this way emphasizing "the union of the divine and the animal", the latter of which includes humanity. In traditional Wicca (British Traditional Wicca), he is generally regarded as a dualistic god of twofold aspects: bright and dark, night and day, summer and winter, the Oak King and the Holly King. In this dualistic view, his two horns symbolize, in part, his dual nature.
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1 Cartesian dualism, from the seventeenth century on, further reinforced this dualistic thinking about nature.Vining, Merrick and Price, p. 1. With this dualism goes value judgement as to the superiority of the natural over the artificial. Modern science, however, is moving towards a holistic view of nature.
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According to the dualistic position, members of parliament of governing parties should remain independent of the cabinet. The term 'monism' is used to refer to a stance that important decisions should be prepared by the people of the governing coalition in order to promote political stability.
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Dienes (1975) p. 83 The concept of a dualistic shadow-soul called itse, related to the Hungarian conception, is also part of Finnish and general Baltic-Finnic folklore. The Estonian soul concept has been approached by several authors, some of them using rather complex frameworks (online ).
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Roger Cotterrell argues law is made up of a communal network and the operations within are determined by intrinsic values. In Cotterrell’s argument, he concludes a dualistic view of law being symbolic and instrumental by socio-legal theory instead of legal theory to determine legal normativity.
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Mesoamerican arithmetic treated numbers as having both literal and symbolic value, the result of the dualistic nature that characterized Mesoamerican ideology. As mentioned, the Mesoamerican numbering system was vigesimal (i.e., based on the number 20). In representing numbers, a series of bars and dots were employed.
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In 2002 the responsibilities of municipal council and council of aldermen and mayor were clearly delineated and aldermen were barred from being member of the municipal council. The relationship between the B&W; and municipal council and is officially dualistic, that is they have separated responsibilities.
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Jiří Vacek. A Czech writer and spiritual teacher. Jiří Vacek (born 25 May 1931 in Slaný, Czechoslovakia) is a Czech mystic, writer and translator of spiritual literature. He is active as a teacher of yoga, mysticism and non- dualistic philosophy Advaita Vedanta in the Czech Republic.
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Hangu has a dualistic economic structure of a large city and small country. The northwest of the district is the agricultural area, while its southeast is the industrial area as well as ocean fishery area. The city zone is centrally located, on both sides of Jiyun River.
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Corbin Cyclical Time & Ismaili Gnosis Routledge 2013 p. 154 However, Ismailism were often criticised as non-Islamic. Ghazali characterized them as a group who are outwardly Shias but were actually adherence of a dualistic and philosophical religion. Further traces of Gnostic ideas can be found in Sufi anthropogenic.
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In such research, Marxism tends to focus on societal forces rather than the motives of individuals and their dualistic capacity for both right and wrong, moral and immoral. This can lead to a less comprehensive explanation of why people exercise their autonomy by choosing to act in particular ways.
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For instance, limitations of dualistic thinking are well-known and holistic approaches may represent more desirable alternatives, but how is it possible to implement such alternatives? The page Challenge: transcending the "switch" metaphor deals with that question.Governance through metaphor project – Challenge: transcending the "switch" metaphor. Union of International Associations.
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Moreover, he does not mention the situation of under-employment. Therefore, his theory is full of shortcomings. Higgins argues that the main issue in dualistic economies is to provide employment opportunities and Boeke's theory fails to do it and has developed the theory of Technological dualism as a response.
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Being a dualistic philosophy, the goal of Shaiva Siddhanta is to become an ontologically distinct Shiva (through Shiva's grace).Flood (2006), p. 122. This tradition later merged with the Tamil Saiva movement and expression of concepts of Shaiva Siddhanta can be seen in the bhakti poetry of the Nayanars.
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Some of Chukchi myths reveal a dualistic cosmology.Zolotarjov 1980: 40–41Anyiszimov 1981: 92–98 After the collapse of the Soviet Union, the state-run farms were reorganized and nominally privatized. This process was ultimately destructive to the village-based economy in Chukotka. The region has still not fully recovered.
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Man wanted to avoid the wrath of God, needed order and method, and wanted to have control. Protestantism had a dualistic view of women, sexuality, and family. A woman could be both a whore and a madonna, and therefore had to be controlled strictly to remain a madonna.
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Second Zanni are assumed to be from the lower city of Bergamo. Between the two of them they make up one person of "less than average intelligence". Before developing this dualistic persona of the two types of clever and silly servant, Zanni was a character in its own right.
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Faravahar (or Ferohar), one of the primary symbols of Zoroastrianism, believed to be the depiction of a Fravashi (guardian spirit) Zoroastrianism combines cosmogonic dualism and eschatological monotheism which makes it unique among the religions of the world. Zoroastrianism proclaims an evolution through time from dualism to monotheism. Zoroastrianism is a monotheistic religion, although Zoroastrianism is often regardedCatholic Encyclopedia - Eschatology "The radical defect of the Persian religion was its dualistic conception of deity." as dualistic, duotheistic or bitheistic, for its belief in the hypostatis of the ultimately good Ahura Mazda (creative spirit) and the ultimately evil Angra Mainyu (destructive spirit). Zoroastrianism was once one of the largest religions on Earth, as the official religion of the Persian Empire.
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One sub-tradition within the Vaishnavism school of Hinduism that is an exception is dualistic Dvaita, founded by Madhvacharya in the 13th-century. Madhvacharya was challenged by Hindu scholars on the problem of evil, given his dualistic Dvaita Vedanta (Tattvavada) theory that proposed God (Vishnu, supreme soul) and the individual souls (jīvātman) exist as independent realities, and these are distinct. Madhvacharya asserted, Yathecchasi tatha kuru, which Sharma translates and explains as "one has the right to choose between right and wrong, a choice each individual makes out of his own responsibility and his own risk". According to Sharma, "Madhva's tripartite classification of souls makes it unnecessary to answer the problem of evil".
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Although Kabbalah propounds the Unity of God, one of the most serious and sustained criticisms is that it may lead away from monotheism, and instead promote dualism, the belief that there is a supernatural counterpart to God. The dualistic system holds that there is a good power versus an evil power. There are two primary models of Gnostic-dualistic cosmology: the first, which goes back to Zoroastrianism, believes creation is ontologically divided between good and evil forces; the second, found largely in Greco-Roman metaphysics like Neo-Platonism, argues that the universe knew a primordial harmony, but that a cosmic disruption yielded a second, evil dimension to reality. This second model influenced the cosmology of the Kabbalah.
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The major shift which occurs in Kantian continental philosophy, according to Cazeaux, is the departure 'from dualistic thought, i.e. thinking which remains within the boundaries created by oppositions, such as mind—body and subjective—objective' . The turn away from dualistic thought is made by Kant on account of his representing experience as the subjective determination of an objective world, thereby placing in a relationship terms which normally stand as opposites in a dualism. As a result of this shift, without conventional dualisms to fall back upon, the process of conceptual borrowing and cross-referral presented by metaphor becomes central as the means by which the textures and complexities of experience can be articulated.
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Together they share legislative power. The King's Commissioner chairs both the States Provincial and the States Deputed. The States Deputed and the King's Commissioner exercise the executive power of the provincial government. The relationship between the States Deputed and the States Provincial is officially dualistic, that is they have separated responsibilities.
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Indeed, he maintained that man thought essentially in dichotomies. For Saussure, the way language can be studied is dualistic too. It can be studied synchronically, i.e. as a complete system within a frozen moment of time, or it can be studied diachronically, which is the examination of its historical development.
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That is, whether ministers and leaders of governing parliamentary parties should prepare important political decisions. According to the dualistic position, members of parliament of governing parties should function independently of the Cabinet. The monistic position, by contrast, is that the Cabinet plays an important role in proposing legislation and policy.
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The work of Charles Mingus has also received attention in academia. According to Ashon Crawley, the musicianship of Charles Mingus provides a salient example of the power of music to unsettle the dualistic, categorical distinction of sacred from profane through otherwise epistemologies.Crawley, Ashon T. 2017. Blackpentecostal Breath: The Aesthetics of Possibility.
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There is no force at all. The misconception is caused by the mind. The mind conceives of the result as based in two different states, hard and soft, as well as fast and slow. As long as the mind clings to this dualistic model, the student will break everything into two.
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Among notable scholars of this period was Vasugupta (c. 875–925 CE) who wrote the Shiva Sutras which laid the foundation for a monistic Shaiva system called Kashmir Shaivism. Dualistic interpretation of Shaiva scripture was defeated by Abhinavagupta (c. 975–1025 CE) who wrote many philosophical works on Kashmir Shaivism.
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It can be said that structuralists focussed on the synchronic aspects of culture, while poststructuralists, as a reaction toward the highly dualistic and deterministic characteristics, focussed on the diachronic aspects of culture in an attempt to invoke a grey area.This section of the article references the Roy Harris translation of the book.
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Mount Kailash is accessible by those in a dualistic and non-realised state and is therefore proof to the Bonpo that Mount Kailash and Tagzig Olmo Lung Ring are qualitatively and essentially, different realms. Historical Bon texts state explicitly that the sacred mountain of Mount Kailash is central to the kingdom of Zhangzhung.
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London, 2004. He proposed that physical entities are static, while reason causes the change. Sextus Empiricus places him with Hesiod, Parmenides, and Empedocles, as belonging to the class of philosophers who held a dualistic theory of a material and an active principle being together the origin of the universe.Sextus Empiricus, adv. Math. ix.
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442–443 They are considered Vaidika (congruent with Vedic literature).Dominic Goodall (1996), Hindu Scriptures, University of California Press, , p. xxxix The Bhagavata Purana has been among the most celebrated and popular text in the Puranic genre, and is of non-dualistic tenor.Dominic Goodall (1996), Hindu Scriptures, University of California Press, , p.
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Behavioral and Brain Sciences. vol. 3. pp. 219–224. Searle himself actually does not rule out the possibility for alternate arrangements of matter bringing forth consciousness other than biological brains. He also disputes that Biological naturalism is dualistic in nature in a brief essay entitled "Why I Am Not a Property Dualist".
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The relationship between the aldermen and the municipal council is officially dualistic. That is, they have separate responsibilities. Additionally many larger municipalities have Gemeentelijke Rekenkamer (Municipal Chamber of Audit) which oversees the finances of the municipality. Moreover, the two largest municipalities, Amsterdam and Rotterdam, have previously been further divided in boroughs called deelgemeenten.
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According to present doctrine, that of "treaty monism", treaties are in the Dutch legal system in principle self-executing; no special transformation is needed by implementing special law, as in countries with a "dualistic" system (such as the United Kingdom). However, when the present articles covering this subject were last revisioned, in 1953, doctrine was divided and some defended a more dualistic position, that of "limited monism". They demanded the constitution to be neutral on this issue and this has led to some infelicitous results. Government originally intended that Article 93, stating that treaties of a generally binding nature would only have such binding force after they had been published, to be simply a safeguard, protecting the citizen against duties imposed on him by such treaty.
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The temple has witnessed and played a key role in the early Sri Vaishnavism history, particularly the centuries that followed the major Hindu philosopher Ramanuja (1017–1137 CE), and his predecessors Nathamuni and Yamunacharya. It witnessed the debate between the Dvaita (dualistic) and Advaita (non-dualistic) sub-traditions within Vaishnavism. Centuries later, it was a key site in the debate and disagreements between the northern Tamil and southern Tamil traditions, also called as the Vadakalai and Thenkalai. The early rulers such as the Pallavas, Cholas and Pandiyas supported it as a hub of the Bhakti movement with a devotional singing and dance tradition, but this tradition stopped during the 14th century and was revived in a limited way much later.
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Victor Stenger characterized quantum consciousness as a "myth" having "no scientific basis" that "should take its place along with gods, unicorns and dragons." David Chalmers argues against quantum consciousness. He instead discusses how quantum mechanics may relate to dualistic consciousness. Chalmers is skeptical that any new physics can resolve the hard problem of consciousness.
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Beatific Vision; contra: Concordant Discord (1970), p.333. Mystical union between the mystic and the Deity in a sense confounds the distinction between dualistic and monistic mysticism. For if the two are identical already, there is no potential for the act of union. Yet the act of divine union also negates a continuous dualism.
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Some Sufi mystics advocate monism. One of the most notable being the 13th-century Persian poet Rumi (1207–73) in his didactic poem Masnavi espoused monism.Reynold Nicholson Rumi Rumi says in the Masnavi, Other Sufi mystics however, such as Ahmad Sirhindi, upheld dualistic Monotheism (the separation of God and the Universe).Saleem, Abdul Qadeer.
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Some have tried to "synthesize" Marx and Freud. One such attempt (Lichtman, "Marx's Theory of Human Nature", Socialist Revolution, 1977) is examined in detail. Newman and his colleagues attempt to show that the very notion of synthesizing Freud and Marx embodies the dualistic Weltanschauung of bourgeois science. Such a synthesis distorts both Marx and Freud.
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Sri Ramanujacharya (1017–1137 CE), pioneer of Vishishtadvaita Vedanta and the foremost Jeeyar of Sri Vaishnava Sampradaya. Vishishtadvaita (IAST '; ) is one of the most popular schools of the Vedanta school of Hindu philosophy. Vedanta literally means the end of the Vedas. VishishtAdvaita (literally "Advaita with uniqueness; qualifications") is a non-dualistic school of Vedanta philosophy.
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Ultimately, the constrained vision demands checks and balances and refuses to accept that all people could put aside their innate self-interest.For helpful discussion of Sowell's dualistic ideological model, see Joseph G. Conti and Brad Stetson, Challenging the Civil Rights Establishment: Profiles of a New Black Vanguard, (Westport, CT: Praeger Publishers, 1993, pp. 85--122).
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In Zoroastrianism, good and evil have distinct sources, with evil trying to destroy the creation of Mazda, and good trying to sustain it. Mandaeism is a monotheistic religion with a strongly dualistic worldview. Mandaeans are sometime labeled as the Last Gnostics. Kurdish religions include the traditional beliefs of the Yazidi, Alevi, and Ahl-e Haqq.
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In addition, many southern temples included shrines to the Sapta > Matrika and "from the earliest period the South had a rich tradition of the > cult of the village mothers, concerned with the facts of daily > life."Bhattacharyya(a), p. 111. The dualistic metaphysics of Tantric traditions indicates the influence of Samkhya on Tantra.Flood, p. 69.
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Giyorgis writes in his Book of Mystery that man is a creature of God with an immortal soul. With the divine gift of soul, man becomes different from other creatures, as man is an intelligent and speaking thing. Giyorgis' view of man can be characterized as dualistic. With the book, Giyorgis also attempted to refute heretical beliefs.
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It regards them as separate (thus fetishized) products of bourgeois science. In doing so, it subsumes, uncritically, the dualistic method of bourgeois science. In contrast, in the practice of method there are no products that are clearly separate. Just as Capital is not an alternative to bourgeois economics, but a critique of it, Freud is neither right nor wrong.
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The primary act of carnival is the mock crowning and subsequent de-crowning of a carnival king. It is a "dualistic ambivalent ritual" that typifies the inside-out world of carnival and the "joyful relativity of all structure and order".Bakhtin (1984). p. 124 The act sanctifies ambivalence toward that which is normally considered absolute, single, monolithic.
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We live in an unborn and deathless world of oneness, wholeness, and changelessness—but we are unable to recognise it because mortal perception itself is dualistic. Thus, as in Empedocles, everything in Parmenides' cosmos is divine—and, importantly, the divine is not "somewhere else," but rather, right here and now.Kingsley, P. (2003). Reality. Inverness, CA: Golden Sufi Center Publishing.
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The desire led to the development of organised legal procedures for dealing with heretics. Protestant reformers in the 16th century often pointed to the Cathar and Waldensian movements as part of an underground reformed Church that had been the victim of persecution for centuries even though the Cathars had an unquestionably non-Reformed, dualistic perception of God.
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Vonovia's largest shareholders include the American fund company BlackRock (7.5 %) and the Norwegian central bank Norges Bank (6.6 %). The majority of investors are pension funds, sovereign wealth funds, international asset managers, and other long-term investors. There are also individual shareholders. The company's constitution follows the dualistic system of an executive board ("Vorstand") and a controlling body board ("Aufsichtsrat").
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In the dualistic Yoga school and Samkhya, the Self is called Purusha, a pure consciousness separate from matter. Depending on the tradition, the liberative event is named moksha, vimukti or kaivalya. The earliest clear references to meditation in Hindu literature are in the middle Upanishads and the Mahabharata (including the Bhagavad Gita).Alexander Wynne, The Origin of Buddhist Meditation.
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Dualistic metaphysics, then, cannot be evidentially supported. But, second, not only can we not know that the objective world is nonmentalistic, we also cannot intelligibly suppose that it could be material. To conceive of a dualism entails attributing material properties to the objective world. However, this presupposes that we could observe that the objective world has material properties.
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III, 2010, pp.10 ff.Xavier Irudayaraj, "Self Understanding of Saiva Siddanta Scriptures" in the St. Thomas Christian Encyclopaedia of India, Ed. George Menachery, Vol.III, 2010, pp.14 ff. is a subtradition of Shaivism that propounds a dualistic philosophy where the ultimate and ideal goal of a being is to become an enlightened soul through Lord Shiva's grace.Flood, Gavin.
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7 posit a nondualistic (Advaita) position, where both Purusha and Prakrti are only Atman. This position contrasts with one of the fundamental premises of the dualistic schools of Hinduism.Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , page 291 Shankara agrees with this interpretation. Ramanuja doesn't and offers a theistic dualism based interpretation instead.
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Lowe was one of the leading philosophers of his generation. He mainly researched and published in metaphysics, philosophy of mind, philosophical logic, and the history of early modern philosophy. He supervised many PhD students, working on a wide variety of topics. One of his contributions was a sophisticated defense of dualistic interactionism in the philosophy of mind.
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Zoroastrianism is often compared with Manichaeism. Nominally an Iranian religion, it has its origins in Middle-Eastern Gnosticism. Superficially such a comparison seems apt, as both are dualistic and Manichaeism adopted many of the Yazatas for its own pantheon. Gherardo Gnoli, in The Encyclopaedia of Religion,Gherardo Gnoli, “Manichaeism: An Overview”, in Encyclopedia of Religion, ed.
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"Indeed, the salvation of the 'immortal soul' has sometimes been a commonplace in preaching, but it is fundamentally unbiblical. Biblical anthropology is not dualistic but monistic: human being consists in the integrated wholeness of body and soul, and the Bible never contemplates the disembodied existence of the soul in bliss.", Myers (ed.), "The Eerdmans Bible Dictionary", p. 518 (1987).
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In addition, McKenna reasons that "all things" is heavily influenced by feminist philosophy and epistemology, schools of thought that try to criticize or re-evaluate the ideas of traditional philosophy and epistemology from within a feminist framework.Gatens (1991). According to McKenna, feminism rejects dualistic ways of thinking, especially "typical male/female dualism".McKenna (2007), p. 133.
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For dualistic theorists there remains an alternative to monistic doctrines: the theory of the self-limitation of the state. Georg Jellinek is an eminent representative of this theory, which allows one to avoid reducing the state to a legal entity, and also to explain the positive relationship between law and state. The self-limitation of the sphere of the state presupposes that the state, as a sovereign power, by the limits that it imposes on itself, becomes a rule-of-law state." For Kelsen, this was appropriate for as far as it went yet it still remained a dualistic doctrine and therefore Kelsen rejected it stating: "The problem of the so-called auto-obligation of the State is one of those pseudo-problems that result from the erroneous dualism of State and law.
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As a result, the energy that was previously invested in limitation becomes accessible for being directed towards the greater good.Encounter: Aghoris The teachings and practices of Aghor defy easy categorization. Some adherents classify Aghor as a non-dualistic (advaita) Hindu philosophy. Classic nondualism explains that only the one eternal Self – alternately referred to as God, Brahman, or Atman – is real.
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The dualistic recognizes the existence of God and the world created by God. The monistic asserts that the world has always existed of its own self. Tikhomirov then traces through all of history as the continual struggle of these two views, which will culminate at the apocalyptic end. Following the Russian Revolution of 1917, Tikhomirov worked as a school secretary in Sergiev Posad.
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A Manual of the Paulician Church of Armenia. Page xxxv Frederick Cornwallis Conybeare "The context implies that the Paulicians of Khnus had objected as against those who deified Jesus that a circumcised man could not be God. ... The word Trinity is nowhere used, and was almost certainly rejected as being unscriptural." In dualistic theology, there are two principles, two kingdoms.
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Aztec philosophy saw the concept of Ometeotl as a unity that underlies the universe. Ometeotl forms, shapes, and is all things. Even things in opposition—light and dark, life and death—were seen as expressions of the same unity, Ometeotl. The belief in a unity with dualistic expressions compares with similar dialectical monist ideas in both Western and Eastern philosophies.
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The year before, he argued during his inaugural lecture for the introduction of a dualistic economic system in the Dutch East Indies. He contended that Western economy theory was not applicable to Asian village communities. He focused on the economic sciences and he expanded his research to Japan and India. In 1940, he published Indian Economics (re-titled Economy of Indonesia in 1951).
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Later commentators of the Mimamsa sutras such as Prabhākara (c. 7th century CE) advanced arguments against the existence of God. The early Mimamsa not only did not accept God but said that human action itself was enough to create the necessary circumstances for the enjoyment of its fruits. Samkhya is not fully atheistic and strongly dualistic orthodox (Astika) school of Indian Hindu philosophy.
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In her 1990 work Anticlimax: A Feminist Perspective on the Sexual Revolution, Jeffreys offered a critique of the sexual revolution of the 1960s. The Lesbian Heresy was published in 1993. In it Jeffreys criticises sadomasochistic practices involving women. One author involved in sadomasochism cites Jeffreys' views in this book as an example of the "simplistic and dualistic thinking" among anti- sadomasochism campaigners.
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Before the unification of Hawaii by King Kamehameha I, battles were fought for possession of the island and its south-shore fish ponds which existed until the late 19th century. A person may gain mana by pono (right actions). In ancient Hawaii, there were two paths to mana: sexual means or violence. Nature is dualistic, and everything has a counterpart.
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'Kanai Yoshiko (', born 1944) is Japanese academic and feminist theorist. She explored the complexities of the feminist movements in Japan and the difficulty in launching women's studies in a society bound by dualistic definitions of gender. Coining the phrase "housewife feminism", she addressed how Japanese society had attempted to appease women without addressing the underlying systemic problems that continued to foster inequality.
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The Yogaacaaraa and Maadhyamika Interpretation of the Buddha-nature Concept in Chinese Buddhism, Philosophy East and West, Volume 35, no. 2, April 1985 P.171-192 © by University of Hawaii Press. In some Tantric Buddhist texts such as the Samputa Tantra, nirvana is described as purified, non-dualistic 'superior mind'.Takpo Tashi Namgyal, Mahamudra Shambhala, Boston and London, 1986, p.
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Transpartisan, or transpartisanship, represents an emerging paradigm of political thought which accepts the validity of truths across a range of political perspectives and seeks to synthesize them into an inclusive, pragmatic container beyond typical political dualities. It is distinct from bipartisanship, which aims to negotiate between "right" and "left", resulting in a dualistic perspective, and nonpartisanship, which tends to avoid political affiliation altogether.
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The point is generalizable: for any causal powers, it will always be possible to hypothetically replace them with some sort of Searlian demon which will carry out the operations mechanically. His conclusion is that Searle's is necessarily a dualistic view of the nature of causal powers, "not intrinsically connected with the actual powers of physical objects." Haugeland, John. (1980) "Artificial Intelligence".
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This is because, as Norbu states, "any method can prove useful as long as it is practiced in the spirit of Dzogchen."Clemente & Norbu, 1999, p. 103. Also, according to Norbu, even though the meditations of the lower vehicles remain at the dualistic level, "by means of these methods we can gradually attain the state beyond dualism."Clemente & Norbu, 1999, p. 107.
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These include Two-Spirit Native Americans and hijra of India. Feminist philosopher María Lugones argues Western colonizers imposed their dualistic ideas of gender on indigenous peoples, replacing pre-existing indigenous concepts. In the contemporary West, non-binary or genderqueer people break the gender binary by refusing terms like "male" and "female". Transgender people have a unique place in relation to the gender binary.
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Commitment Hour follows the day leading up to the main character's hour of commitment. Tober Cove's society revolves around gender. Dualistic in structure, there is a matriarch and a patriarch, both of whom command equal - but different - power within the community. The patriarch is the head of the city council and the military, which also serves as the town's police force.
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The philosopher Hwadam ( Suh Kyungduk, 1489–1546 ) moved to integrate i and ki and spoke of Great Harmony (taehwa). In the Four–Seven Debate with Ki Daesung, Toegye ( Yi Hwang, 1501 – 70 ), while being still dualistic, broke away from Chu Hsi by espousing the reciprocal emanation (hobal) of i and ki: with the Four, ki follows i when i becomes emanant; with the Seven, when ki becomes emanant, i ‘rides’ ki. Though he was critical of Toegye's idea that ki follows i as being dualistic, Yulgok (Yi I, 1536 – 84 ) nevertheless embraced his notion that i ‘rides’ ki: only ki is emanant and i moves its emanation; i and ki are ‘neither two things nor one thing’, as evidenced by ‘wondrous fusion’ (myohap). For Yulgok, original nature (i) and physical nature (ki) coalesce into one human nature.
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This background universalism of Sanatana Dharma affords Hinduism a synthetic tendency, an ability to incorporate within itself a diversity of views and approaches, including at times those from groups outside of Hinduism or even opposed to Hinduism. Because of this syncretic view, sometimes Hinduism is equated with a blind universalism that accepts without discrimination anything that calls itself religious or spiritual, as if differences of spiritual teachings did not matter in any way. While this may be true of some Hindus, the Hindu tradition also contains a lively tradition of free debate on all aspects of theology, philosophy and metaphysics, showing differences as well as similarities, and not simply equating all teachings as they are. A good example of this is the debates between the dualistic and non-dualistic schools of Vedantic philosophy, but many other examples exist as well.
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Manichæism (; in New Persian Ãyīnⁱ Mānī; ) was a major religionR. van den Broek, Wouter J. Hanegraaff Gnosis and Hermeticism from Antiquity to Modern TimesSUNY Press, 1998 p. 37 founded in the 3rd century AD by the Persian prophet Mani () in the Sasanian Empire. Manichaeism taught an elaborate dualistic cosmology describing the struggle between a good, spiritual world of light, and an evil, material world of darkness.
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It is also discussed in Confucianism. Many myths and creation motifs with dualistic cosmologies have been described in ethnographic and anthropological literature. The motifs conceive the world as being created, organized, or influenced by two demiurges, culture heroes, or other mythological beings, who compete with each other or have a complementary function in creating, arranging or influencing the world. There is a huge diversity of such cosmologies.
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The 4x4 has a staircase and is made of concrete, and its copy has an elevator and is made of wood (laminated pine from Oregon and Paulownia wood). Using different materials was a suggestion made by the architect. The architect has often worked on twin and/or dualistic structures (and he has a twin brother). This brutalist modernist house on the beach is close to surrealistic.
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Saussure stressed the arbitrariness of this association, maintaining that any signifier can refer to any signified. How a sign obtains its meaning is by what it is not within the langue, not what it is. For example, the word ‘dog’ means dog simply because it does not mean cat, bird or cornflakes. It can already be seen clearly that language is highly dualistic for Saussure.
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Justin Martyr had been a sophist and thought Plato, not understanding the Jewish scripture, had talked of three gods. He offered various proofs that Jesus was the eternal logos. He accuses the Jews of murdering Christ in his Dialogue with Trypho, as did Melito of Sardis. Irenaeus of Lyons was the leading opponent of Gnosticism, challenging the dualistic Valentinus and Marcion in Against Heresies.
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Ramanuja was a Hindu theologian, philosopher, and an exponent of the Sri Vaishnavism (Vishnu) tradition in 11th and early 12th century. Like his Vedanta peers, Ramanuja wrote a bhashya (commentary) on the Gita. Ramanuja's disagreed with Adi Shankara's interpretation of the Gita as a text on nondualism (Self and Brahman are identical), and instead interpreted it as a form of dualistic and qualified monism philosophy (Vishishtadvaita).
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The proponents of integral mission argue that the concept is nothing new. Rather, it is rooted in Scripture and wonderfully exemplified in Jesus’ own ministry. "Integral mission" is only a distinct vocabulary for a holistic understanding of mission that has become important in the past forty years in order to distinguish it from widely held but dualistic approaches that emphasize either evangelism or social responsibility.
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In contrast, idealists hold that everything that exists has experience by simply denying the external world exists in the first place. Chalmers also contrasts panpsychism with idealism (as well as materialism and dualism). Uwe Meixner argues that panpsychism has both dualistic and idealist forms. He further divides the latter into "atomistic idealistic panpsychism," which he ascribes to David Hume, and "holistic idealistic panpsychism," which he favors.
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The description of the Muslims and Western worlds as two contrasting and contradictory poles leads to a dualistic understanding of relations, disregarding many fine distinctions and exceptions. The so called risk of Arabs has been hyped throughout by the media channels to an extent that now Westerners see Muslims only in the context of somebody who is an adversary of the democratic world order and modernization.
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Similar in this regard was the ancient Berber practice of sleeping on the graves of their ancestors. Augustine, holding the view that the world was under the lordship of the devil,Perhaps Augustine understood such 'evil lordship of the world' more acutely because of his former beliefs as a dualistic Manichaean. Cf., Augustine, Confessions ([c. 397–400]; New York: Doubleday/Image 1960) at 159–160 (bk.
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Turiya, pure consciousness or superconsciousness, is the fourth state. It is the background that underlies and transcends the three common states of consciousness. In this consciousness both absolute and relative, Saguna Brahman and Nirguna Brahman, are transcended. It is the true state of experience of the infinite (ananta) and non-different (advaita/abheda), free from the dualistic experience which results from the attempts to conceptualise ( vipalka) reality.
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Scholars have been disappointed to find very few connections between 1QM and the other war-related texts and the rest of the Dead Sea Scrolls. There were, however, a number of notable links that can be made. In the Community Rule (1QS), for example, the theme of a binary opposition between Light and Dark can be seen. Both include dualistic blessing and cursing liturgies.
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Joseph Abelson,The Immanence of God in Rabbinical Literature (London:Macmillan and Co., 1912). In Rabbinic Judaism, the references to "the Spirit of God", the Holy Spirit of YHWH, abound, however apart from Kabbalistic mysticism it has rejected any idea of God as being either dualistic, tri-personal, or ontologically complex. The idea of God as a duality or trinity is considered shituf (or "not purely monotheistic").
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Falret believed in the dualistic nature of the individual, and a separation of body and soul. He proposed that when the soul and a diseased condition interact, a phenomenon he called novum organon appeared. Accordingly, this manifestation of the novum organon created disturbances of the soul and caused mental illness. He believed that this mental condition could not be remedied by somatic treatment alone, but mainly through "psychic" moral methods.
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Students of the Aghor Yoga tradition seek to attain Aghor, a state of consciousness in which one does not experience fear, hatred, disgust, discrimination, or hunger. One who achieves Aghor does not view the world in dualistic terms such as "dead" and "alive" or "edible" and "inedible", and so does not cast judgment upon themselves or others. A person who conscientiously practices these virtues is called an Aughar.Harihar Ram (1997).
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Commonly, quality can mean degree of excellence, as in, "a quality product" or "work of average quality". It can also refer to a property of something such as "the addictive quality of nicotine". In his book, Zen and the Art of Motorcycle Maintenance, Robert M. Pirsig examines concepts of quality in classical and romantic, seeking a Metaphysics of Quality and a reconciliation of those views in terms of non-dualistic holism.
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Mandaeism or Mandaeanism (, '), also known as Sabaeanism (, '), is a monotheistic and gnostic religion with a strongly dualistic cosmology. Its adherents, the Mandaeans, revere Adam, Abel, Seth, Enos, Noah, Shem, Aram, and especially John the Baptist. The Mandaeans have been counted among the Semites and speak a dialect of Eastern Aramaic known as Mandaic. The name 'Mandaean' is said to come from the Aramaic manda meaning "knowledge", as does Greek gnosis.
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Chikako Ozawa–De Silva: Beyond the body/mind? Japanese contemporary thinkers on alternative sociologies of the body, Body & Society, 2002 Sage Publications, Vol. 8, No. 2, pp. 21–38 (full text) Yuasa looks at Descartes' dualism, and the contrasting philosophies of idealism with focus on the mind (spirit) and materialism with focus on the body (matter), and re-evaluates them in the light of Eastern non-dualistic thinking.
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Ecological processes as well as caring activities are similarly, systematically devalued by the dominating industrial and economic paradigms. This can be explained by the arbitrary boundary between the monetized and the maintaining that remains largely unchallenged. Degrowth presents itself as an alternative to this dualistic view. If designed in a gender-sensitive way that recenters society around care could have the potential to alleviate environmental injustices while promoting greater gender equality.
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The 139 Huainanzi, an eclectic text compiled under the direction of the Han prince Liu An, contains two cosmogonic myths that develop the dualistic concept of Yin and Yang: > When Heaven and Earth were yet unformed, all was ascending and flying, > diving and delving. Thus it was called the Grand Inception. The Grand > Inception produced the Nebulous Void. The Nebulous Void produced space-time, > space-time produced the original qi.
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The Phoenix Towers are being designed by London-based Chetwoods Architects in partnership with the HuangYan Group. The project will consist of two buildings, representing the male and female dualistic aspects of Chinese culture. The taller tower, Feng, will have about 100 floors for residential living, offices and retail space. The slightly smaller Huang tower, named after the family, will contain "the world's tallest garden", proposed by the Huangs.
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Like with other ancient religions, the cosmological dichotomy of chaos and cosmos played an important part of both myth and worldview. The most important and unique aspect of ancient Iranian religion was the development of dualism. This was mainly expressed in opposition between truth (arta) and falsehood (drug, drauga). While originally confined to the conflict between social order and social disorder, this dualistic worldview came to affect all aspects of life.
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The ransom theory was first clearly enunciated by Irenaeus (c.130–c.202), who was an outspoken critic of Gnosticism, but borrowed ideas from their dualistic worldview. In this worldview, mankind is under the power of the Demiurge, a lesser god who created the world. Yet, humans have a spark of the true divine nature within them, which can be liberated by gnosis (knowledge) of this divine spark.
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Its dualistic nature remains because not only the One but also the Indefinite Dyad is treated as a fundamental principle. Giovanni Reale emphasized the role of the Dyad as a fundamental origin. He thought, however, that the concept of dualism was inappropriate and spoke of a 'bipolar structure of reality.' For him, however, these two 'poles' were not equally significant: the One 'remains hierarchically superior to the Dyad.
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The position of silence is absent from Perry's scheme. Received knowledge is comparable to Perry's dualism in that knowledge is viewed as black-and-white absolute truths handed down by infallible authorities. However, Perry's dualistic men aligned themselves with authority, while Belenky, Clinchy, Goldberger, and Tarule's received knowers generally felt disconnected from authority. Subjective knowledge is similar to Perry's multiplicity, in that both emphasize personal intuition and truth.
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The Nimbarka Sampradaya (IAST: Nimbārka Sampradāya, Sanskrit निम्बार्क सम्प्रदाय), also known as the Hamsa Sampradāya, and Sanakādi Sampradāya, is one of the four Sampradāyas. It was founded by Nimbarka (c. 7th century CE), a Telugu Brahman, yogi, and philosopher and teaches the Vaishnava bhedabheda theology of Dvaitadvaita (dvaita-advaita) or dualistic non-dualism. Dvaitadvaita states that humans are both different and non-different from Isvara, God or Supreme Being.
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There he also expressed his belief that humans worked like a machine. This theory can be considered to build off the work of Descartes and his approach to the human body working as a machine. La Mettrie believed that man, body and mind, worked like a machine. Although he helped further Descartes' view of mechanization in explaining human bodily behavior, he argued against Descartes' dualistic view on the mind.
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41—42; Sugar (1977) pp. 52—53 One theory as to why conversion to Islam was more prevalent in Bosnia than other places in the Balkans is that the Bosnian church practiced bogomilism. Bogomilism was regarded as a major dualistic heresy by the Catholic church and against whom Pope John XXII even launched a Crusade in 1325. Thus many adherents of the Bosnian church were more receptive to conversion to Islam.
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Hence the Manas' tenacious attachment to the dualistic interpretation of existence. Willing and thinking are inextricably woven into the texture of Manas. :Citta comes from the root cit, "to think", but in the Laṅkā the derivation is made from the root ci, "to pile up", "to arrange in order". The Citta is thus a storehouse where the seeds of all thoughts and deeds are accumulated and stored up.
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Meanwhile in Mesopotamia, rule was taken over by a new, less tolerant regime who imprisoned and executed Mani as an offender against Zoroastrian orthodoxy Consistent waves of persecution from Christians, Zoroastrians, and Muslims, Manichaeism was eventually eradicated as a formal religious affiliation within Byzantine and Islamicate realms. Manichaeism taught an elaborate dualistic cosmology describing the struggle between a good, spiritual world of light, and an evil, material world of darkness.
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Tephrike was captured by the Byzantine Empire during the reign of Emperor Basil I and was temporarily named Leontokome (after Emperor Leo VI) and made into a thema. It had been founded ca. 850 by Karbeas, the leader of the Paulicians, a heretical Armenian sect that adhered to a dualistic cosmology. The Paulicians fortified it and used it as refuge and the capital of their state during the ninth century.
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Catharism was a self- described Christian movement which incorporated Gnostic and dualistic ideas into its interpretation of Scripture. The terms Cathar, Catharism and even Perfecti and Credentes were ones used by their persecuters, the religious and temporal authorities of the time. The Cathars themselves never referred to themselves as such, calling themselves only "Bons Hommes", "Bonnes Femmes" or "Bons Chrétiens" (i.e. "Good Men", "Good Women" and "Good Christians").
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The devil, in opposition to the will of God, represents evil and tempts Christ, the personification of the character and will of God. Ary Scheffer, 1854. In religion, ethics, philosophy, and psychology "good and evil" is a very common dichotomy. In cultures with Manichaean and Abrahamic religious influence, evil is usually perceived as the dualistic antagonistic opposite of good, in which good should prevail and evil should be defeated.
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His dualistic appeals for Polish moderation and religious freedom did not appease either party. Russia felt strong on its territory, and Poles had national aspirations, for which they used Catholic churches to meet, talk and inspire emotions with patriotic songs. Continued incidences convinced the assembled cardinals in the Vatican on December 7, 1861, that the conflict was political in nature. Religion was simply a pretext for national Polish aspirations.
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It asserts that "Atman (Soul, Self) exists", teaches the precept "seek Self-knowledge which is Highest Bliss", and expounds on this premise like the other primary Upanishads of Hinduism. The detailed teachings of Katha Upanishad have been variously interpreted, as Dvaita (dualistic)Ariel Glucklich (2008), The Strides of Vishnu: Hindu Culture in Historical Perspective, Oxford University Press, , page 70 and as Advaita (non-dualistic).SH Nasr (1989), Knowledge and the Sacred: Revisioning Academic Accountability, State University of New York Press, , page 99, Quote: "Emerson was especially inebriated by the message of the Upanishads, whose nondualistic doctrine contained so lucidly in the Katha Upanishad, is reflected in his well known poem Brahma".Kathopanishad, in The Katha and Prasna Upanishads with Sri Shankara's Commentary, Translated by SS Sastri, Harvard College Archives, pages 1-3Patrick Olivelle (1996), The Early Upanishads: Annotated Text & Translation, Oxford University Press, , Introduction Chapter The Katha Upanishad found in the Yajurveda is among the most widely studied Upanishads.
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Benamozegh explained that Feuerbach is essentially right; However, what people call God is a limited human perception of the apophatic Infinite Absolute.The Unknown Sanctuary: A Pilgrimage from Rome to Israel, by Aime Palliere, Bloch Pub Co, 1986 Indeed, dualistic, panentheistic and highly complex views of the Godhead are common in the Kabbalistic literature.Jewish Gnosticism, Merkabah Mysticism, and Talmudic Tradition, by Gershom ScholemAbraham Cohen de Herrera, by Nissim Yosha, Routledge Encyclopedia of PhilosophyBetween Enlightenment and Romanticism: Computational Kabbalah of Rabbi Pinchas Elijah Hurwitz, by Yoel Matveyev, History and Philosophy of Logic 32 (1) A number of known rabbis criticized Kabbalah for Gnostic-like dualistic views of God. A particular interest was evolutionary theory and its universalist implications. Over time, Benamozegh came to view Darwin’s account of the common descent of all life as evidence in support of kabbalistic teachings, which he synthesized to offer a majestic vision of cosmic evolution, with radical implications for understanding the development of morality and religion itself.
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This basic religious orientation should affect the way that the Christian understands things. In contrast to a dualistic type of religious ground motive, Dooyeweerd suggested that the Christian's basic orientation to the world ought to be derived not from human speculation, but from God's revealed purposes: Creation, the Fall into sin, and Redemption in Christ. This Christian religious ground motive is a fundamentally different posture toward things, compared to say, the "Form/Matter" scheme of the Greeks, the "Nature/Grace" synthesis of Medieval Christianity, or the "Nature/Freedom" approach of the Enlightenment, all of which are orientations divided against themselves by their reliance upon two contradictory principles. While the Christian religious view of things as Created, Fallen and being Redeemed has often been blended with speculative and dualistic schemes, it has never really become fully identified with them, so that there is historical continuity in Christian thought despite the fact that it has undergone numerous significant shifts, in Dooyeweerd's view.
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"Foreword", Lance E. Nelson in Self Realization in Kashmir Shaivism, John Hughes, pp.xxii- ivConsciousness is Everything, The Yoga of Kashmir Shaivism, Swami Shankarananda pp. 47-8 Acharya Rameshwar Jha, a disciple of Lakshman Joo, is often credited with establishing the roots of Kashmir Shaivism in the learned community of Varanasi. Rameshwar Jha with his creativity, familiarity with the ancient texts and personal experiences provided access to concepts of non- dualistic Kashmir Shaivism.
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Consistent with his non-dualistic thinking, Dewey does not draw a sharp distinction between substance and form. He states that “there can be no distinction drawn, save in reflection, between form and substance.” For Dewey, substance is different from subject. One could say that Keats’ Ode to a Nightingale has a nightingale for a subject, but for Dewey the substance of the poem is the poem. Substance represents the culmination of the artist’s creative efforts.
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Over its history, Shaivism has been nurtured by numerous texts ranging from scriptures to theological treatises. These include the Vedas and Upanishads, the Agamas, and the Bhasya. According to Gavin Flood – a professor at Oxford University specializing in Shaivism and phenomenology, Shaiva scholars developed a sophisticated theology, in its diverse traditions. Among the notable and influential commentaries by dvaita (dualistic) theistic Shaivism scholars were the 8th century Sadyajoti, the 10th century Ramakantha, 11th century Bhojadeva.
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Unlike the experimenters of Atimarga tradition and other sub-traditions of Mantramarga, states Sanderson, the Shaiva Siddhanta tradition had no ritual offering or consumption of "alcoholic drinks, blood or meat". Their practices focussed on abstract ideas of spirituality, worship and loving devotion to Shiva as SadaShiva, and taught the authority of the Vedas and Shaiva Agamas. This tradition diversified in its ideas over time, with some of its scholars integrating a non-dualistic theology.
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Unlike the presidential system, the legislative branch consists of the cabinet together with the parliament and cabinets are formed on basis of a majority in parliament. Unlike the Westminster parliamentary system, cabinet ministers cannot be members of parliament. An important political issue is whether ministers and leaders of governing parliamentary parties should prepare important political decisions. According to the dualistic position, members of parliament of governing parties should function independently of their cabinet.
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He was described as a "God-intoxicated man," and used the word God to describe the unity of all substance. Although the term pantheism was not coined until after his death, Spinoza is regarded as its most celebrated advocate. H. P. Owen claimed that Pantheism is closely related to monism, as pantheists too believe all of reality is one substance, called Universe, God or Nature. Panentheism, a slightly different concept (explained below), however is dualistic.
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Madhvacharya (1238–1317) was the chief proponent of Tattvavada (Philosophy of Reality), popularly known as Dvaita or Dualistic school of Hindu philosophy – one of the three most influential Vedanta philosophies. Madhvacharya was one of the important philosophers during the Bhakti movement. He was a pioneer in many ways, going against standard conventions and norms. According to tradition, Madhvacharya is believed to be the third incarnation of Vayu (Mukhyaprana), after Hanuman and Bhima.
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In the 13th century, the region saw the development of Catharism, a dualistic Christian sect with similarities to Gnosticism. This religion was very quickly judged to be heretical by the Catholic Church. Faced with its growing strength in the counties of Carcassonne and Toulouse, Pope Innocent III in 1209 declared a crusade against the Albigensians. The barons of the north united to form an army under the command of Simon de Montfort.
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Southey was intrigued by the Zend Avesta and in Zoroastrianism. In particular, the aspects of a dualistic moral system along with a focus on death appealed to the poet. He wanted to create a poem based in the ideas and dealing with a Persian prince, but he was unable to write the poem. Instead, he incorporated aspects of it, including how evil allows for the shaping of good, to enter into Kehama.
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The Heart Sutra provides a notable expression of dialectical monism: > "Form is emptiness; emptiness also is form. Emptiness is no other than form; > form is no other than emptiness." However, it is sometimes held that the Buddhist elements of dialectical monism are more accurately characterized as non-dualistic since they deny any fundamental sort of creative principle or "one thing," such as that posited by dialectical monism. See the Buddhist philosophy of emptiness.
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The most that can perhaps be said is that Freud did not find "any biological argument which contradicts his dualistic conception of instinctual life",Jean-Michel Quinodoz, Reading Freud (London 2005). p. 190. but at the same time, "as Jones (1957) points out, 'no biological observation can be found to support the idea of a death instinct, one which contradicts all biological principles'"Charles Rycroft, A Critical Dictionary of Psychoanalysis (London 1995). p. 31. either.
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Interacting with people on a consistent basis allows for a broader exposure to different world views, educational practices, and opinions that transforms a dualistic perception of the world to one that understands multiplicity of perspectives and a larger schematic threshold. Greek letter organizations provides the basis for these worldly understandings to flourish since they provide the relationships needed. These changes that are evident in relationship building that continue to be influential into early adulthood.
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109 and most complete work to tell of the nature of Bogomilism, its origins and its dualistic doctrine. As Catharism originated from Bogomilism, Sermon Against the Heretics is valuable as an insight into Catharism's Balkan predecessor. It is also an important source on life and society in 10th- century Bulgaria, which is described as suffering a major crisis, the glorious days of Peter's father Simeon the Great (r. 893–927) long over.
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They derived their name from a Seleucus, who with a certain Hermias is said to have propounded and taught their beliefs. According to Philastrius (Diversarum Hereseon Liber, LV), the teaching of these beliefs was based on the crudest form of dualism. While they maintained that God was incorporeal, they asserted that matter was coeternal with Him. They exceeded the usual dualistic tenets in attributing evil to God as well as to matter.
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Docetism (from the Greek dokeō, "to seem") is the belief that Jesus' physical body was an illusion, as was his crucifixion; that is, Jesus only seemed to have a physical body and to physically die, but in reality he was incorporeal, a pure spirit, and hence could not physically die. This belief treats the sentence "the Word was made Flesh" (John 1:14) as merely figurative. Docetic theology was a prominent feature of dualistic gnostics.
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After Modu, later leaders formed a dualistic system of political organisation with the left and right branches of the Xiongnu divided on a regional basis. The chanyu or shanyu, a ruler equivalent to the Emperor of China, exercised direct authority over the central territory. Longcheng (蘢城) became the annual meeting place and served as the Xiongnu capital. The ruins of Longcheng have been found south of Ulziit District, Arkhangai Province in 2017.
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The people are renowned as beautiful and prideful. They may be most famous for their dualistic societal structure. Two clans, the Âwawẽ and Po'reza'õno compose the culture, and marriage is not allowed between members of the same clan. An example of inter-clan relationships are the traditional log races, where the two clans compete in a race to carry palm tree trunks weighing as much as 80 kg to a defined point.
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One of Blomstrand's goals was to develop an understanding of how atoms are bonded together to form compounds and the resulting chemical structures of compounds. He attempted to reconcile the dualistic theory of Jöns Jacob Berzelius with unitary and type theories. Blomstrand developed the most widely accepted of the 19th century theories of coordination complexes. His chain theory (1869) was further developed, modified, and experimentally supported by his colleague Sophus Mads Jørgensen.
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Arisundara Mani's Akilathirattu Ammanai Parayana Urai, Chapter 1, Page -36, "Kroni is nothing but a subtle revelation of spiritual ignorance." But the scripture is most commonly concerned with Ultimate Oneness right from the beginning to the end. So the dualistic views were contrasted by the monistic narration. Also the contents of Arul Nool, based on the teachings of Vaikundar, which were believed to be written by arulalarkal and Citars, is completely monistic.
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However these inventions have no absolute existence, they are like the creations of a magician, which only appear to be dualistic, but actually lead to a non-dual transcendent reality.Keenan 2000, p. 11-13. This ultimate meaning is described by the Buddha as follows: > The sphere that is internally realized without descriptions cannot be spoken > and severs expressions. Ultimate meaning, laying to rest all disputes, > transcends all the descriptive marks of reasoning.
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However, according to Brauner, they are combined to produce new meanings and result in a comprehensive theory. It mixes elements borrowed from Formicarius (1435), Preceptorium divinae legis (1475) and Lectiones super ecclesiastes (1380). > Kramer and Sprenger develop a powerful gender-specific theory of witchcraft > based on a hierarchical and dualistic view of the world. Everything exists > in pairs of opposites: God and Satan, Mary and Eve, and men (or virgins) and > women.
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The dualistic metaphysics of various Tantric traditions illustrates the strong influence of Samkhya on Tantra. Shaiva Siddhanta was identical to Samkhya in its philosophical approach, barring the addition of a transcendent theistic reality. Knut A. Jacobsen, Professor of Religious Studies, notes the influence of Samkhya on Srivaishnavism. According to him, this Tantric system borrows the abstract dualism of Samkhya and modifies it into a personified male–female dualism of Vishnu and Sri Lakshmi.
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Salafi strands of Islam commonly emphasize a dualistic worldview between the believers and the unbelievers,Thorsten Gerald Schneiders Salafismus in Deutschland: Ursprünge und Gefahren einer islamisch-fundamentalistischen Bewegung transcript Verlag 2014 p. 392 (German) with the devil as the enemy of God's path. Even though the devil will be finally defeated by God, he is a serious and dangerous opponent of humans.Richard Gauvain Salafi Ritual Purity: In the Presence of God Routledge 2013 p.
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Canon 19 of the First Council of Nicaea dealt with the Paulianists: Athanasius of Alexandria explained that despite the fact that the followers of Paul of Samosata baptised in the name of the Trinity, they did not make it in the orthodox sense, making their baptism invalid. The Paulianists seemed to have disappeared soon after the council, although the Paulicianists, a 7th-century dualistic sect, were often misidentified as being one and the same.
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It is traditionally viewed as a theistic philosophy as it accepts the authority of Vedas. Samkhya is strongly dualistic and has historically been theistic or nontheistic, with some late atheistic authors, such as the author of the Samkhya Sutras.Andrew J. Nicholson (2013), Unifying Hinduism: Philosophy and Identity in Indian Intellectual History, Columbia University Press, , Chapter 4, pg. 77 Samkhya philosophy regards the universe as consisting of two independent realities: puruṣa ('consciousness') and prakṛti ('matter').
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The Lewis model has attracted attention of underdeveloped countries because it brings out some basic relationships in dualistic development. However it has been criticized on the following grounds: # Economic development takes place via the absorption of labor from the subsistence sector where opportunity costs of labor are very low. However, if there are positive opportunity costs, e.g. loss of crops in times of peak harvesting season, labor transfer will reduce agricultural output.
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Jains see their tradition as eternal. Organized Jainism can be dated back to Parshva who lived in the ninth century BCE, and, more reliably, to Mahavira, a teacher of the sixth century BCE, and a contemporary of the Buddha. Jainism is a dualistic religion with the universe made up of matter and souls. The universe, and the matter and souls within it, is eternal and uncreated, and there is no omnipotent creator deity in Jainism.
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Almirante during a rally in Rome. The MSI's political program was always vague, but its themes stressed traditional social values, law and order, and hostility towards social minorities and civil liberties. It advocated a centralised state with a presidential form of government, and no devolution of powers to regions. The party pursued a dualistic policy, in which it combined anti-systemic discourse with a practical policy of electoral cooperation with the mainstream right.
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Released in 2016, Sol Boricua is Cafêzz second album. "Carmen Noemí, the band's leader, pianist and composer, along with bassist and producer Edgardo Sierra, present an engaging sojourn into the Puerto Rican musical landscape, with a modern point of view. "Sol Boricua," is a salutation to the tropical sun, as the dualistic nature of bomba drumming intertwined with jibaro (mountain music) phrasing on the flute and cuatro, covers the entire tempo of their homeland".
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Like both Zoroastrianism (at least as practised at the time) and Manichaeism, Mazdakism had a dualistic cosmology and worldview. This doctrine taught that there were two original principles of the universe: Light, the good one; and Darkness, the evil one. These two had been mixed by a cosmic accident, tainting everything except God. Light is characterized by knowledge and feeling, and acts by design and free will, whereas Darkness is ignorant and blind, and acts at random.
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Tikhomirov, L. A. > On Monarchist Statehood In 1909, Tikhomirov became the editor of the State-owned monarchist newspaper Moskovskie Vedomosti. However, in 1913 the Interior Ministry suspended funding for the paper and Tikhomirov resigned as its editor. He then moved to Sergiev Posad, where he wrote his second largest work, On the Religious and Philosophical Fundamentals of History. In the Fundamentals of History, Tikhomirov argued that history is driven by two competing world views: the dualistic and the monistic.
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All Kalashtar due to their dualistic human/Quori heritage possess basic innate psionic talents. From a young age Kalashtar learn how to create temporary telepathic connections with others and psionically focus their minds. Many within the Kalashtar community go further in their psionic training as psions, wilders, psychic warriors or soulknives. Wielding such potent psionic might comes naturally to the Kalashtar and they must be eternally vigilant for the spies and assassins of the Dreaming Dark.
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Machig Labdrön's Chöd, also known as Mahamudra Chöd, has been widespread in Tibet since Machig's lifetime. It is also called "The Beggars' Offering" or "The Cutting-Off- Ritual." Chöd is a visionary Buddhist practice of cutting attachment to one's corporeal form (in terms of the dualistic proclivity to relate to one's corporeal form as a reference-point that proves one's existence). This means that a practitioner offers the mandala of their own body in a ganachakra rite.
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Communitarianism is the belief that a perfect society relies not of the ambition of personal individualism, but rather consists of the responsibilities of cohesive communal structures. This is inherently a dualistic approach to a nationalistic society. Singaporean communitarianism sets up communities to support the greater good, much like the spokes support a wheel. Emphasis is placed not on the inherent rights a government owes to an individual, but rather the inherent responsibilities an individual owes to their community.
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In Mahayana texts, the female divinities are designated grammatically feminine terms Dhārāni and Vidyā. Dharani refers to mantras, the sounds that carry the essence or energy of a deity, which enable contact with the goddess on her plane of reality because the mantras invoke all deities. Vidyā is also synonymous with mantra and refers to the mantric invocation of female deities. In Tibet, the word, rigpa , meaning vidyā, refers to the non-dualistic awareness or intrinsic awareness.
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The yin and yang symbolizes the duality in nature and all things in the Taoist religion. Alternatively, dualism can mean the tendency of humans to perceive and understand the world as being divided into two overarching categories. In this sense, it is dualistic when one perceives a tree as a thing separate from everything surrounding it. This form of ontological dualism exists in Taoism and Confucianism, beliefs that divide the universe into the complementary oppositions of yin and yang.
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Terminology describing the nature of experience cannot be conveyed properly in dualistic symbolic language; it is believed that this knowledge is only held by the individual from which it originates. Profanity and vulgarisms can easily and clearly be stated, but by those who believe they should not be said, they are considered ineffable. Thus, one method of describing something that is ineffable is by using apophasis, i.e. describing what it is not, rather than what it is.
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What kinds of experience do the ideas appear to interpret, and why do certain forms occur or recur at this period or at that? To answer these questions, Williams argues that “we need to trace, historically and critically, the various forms of the ideas” (p. 290). It is this historical perspective that makes Williams's work essentially important for it rejects a simple, dualistic explanation of the city as evil in search of peace and harmony in the countryside.
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Bogomilism, a Gnostic, dualistic sect, was founded in the 10th century during the First Bulgarian Empire. It later spread throughout the Balkans and flourished after the fall of Bulgaria under Byzantine rule. The Eastern Orthodox Church considered the Bogomils, who preached civil disobedience that was particularly alarming for the state authorities, heretics. Bogomilism saw a major resurge in Bulgaria as a result of the military and political setbacks during the reign of Boril (r. 1207–18).
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In Taoism and Confucianism, Tiān (the celestial aspect of the cosmos, often translated as "Heaven") is mentioned in relationship to its complementary aspect of Dì (, often translated as "Earth"). These two aspects of Daoist cosmology are representative of the dualistic nature of Taoism. They are thought to maintain the two poles of the Three Realms () of reality, with the middle realm occupied by Humanity (, Rén), and the lower world occupied by demons; (, Mó) and "ghosts," the damned, specifically (, Guǐ).
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While Binswanger refused to institutionalize his "psychiatric Daseinsanalysis" and focused more on research, Boss focused on the psychotherapeutic values and opened the Swiss Society for Daseinsanalysis in 1970 and the Zurich Institute for Daseinsanalytic Psychotherapy and Psychosomatics in 1971. Here, Boss would use Daseinsanalysis as a form of therapy. This therapy focuses on what is obvious and what is immediately experienced. Trying to escape dualistic thinking and to establish a clear connection between body and soul.
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54 Habermas argues that his ethical theory is an improvement on Kant's ethics. He rejects the dualistic framework of Kant's ethics. Kant distinguished between the phenomena world, which can be sensed and experienced by humans, and the noumena, or spiritual world, which is inaccessible to humans. This dichotomy was necessary for Kant because it could explain the autonomy of a human agent: although a human is bound in the phenomenal world, their actions are free in the intelligible world.
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They were running away from the Hussite fury. Pulpit of the Basilica After the year 1705 when Václav Vejmluva became a head of the religious communities came the time when there was an architectonic and artistic flourish of the monastery. The masterpiece of this period is the altar of the Annunciation of the Virgin Mary whose concept was made by Jan Blažej Santini Aichel. The dominant of this is the dualistic picture of the Annunciation of the Virgin Mary.
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The history of liaison psychiatry is partly a history of psychiatry and medicine. Galen was highly influential for over 1500 years in medicine particularly advocating the use of experimentation to advance knowledge. The polymath physician Avicenna produced many insights into medicine but only became influential in Western medicine when William Harvey's elucidation of the circulatory system forced a re-evaluation of Galen's work. The French philosopher René Descartes began the dualistic debate on the division between mind and body.
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PT Raju (1985), Structural Depths of Indian Thought, State University of New York Press, , page 304 This places him in the late Vedic period (1500 BCE to 500 BCE), and he has been called a Vedic sage., Quote: "Kapila was a Vedic sage (ca. 550 B.C.) and founder of the Samkhya school of Vedic philosophy."; Kapila is credited with authoring an influential sutra, called Samkhya-sutra (also called Kapila-sutra), which aphoristically presents the dualistic philosophy of Samkhya.
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The first of these he called naturalism because it gives priority to the perceptual and experimental determination of what is and allows contingency to influence how we evaluate and respond to reality. Naturalism can be found in Democritus, Hobbes, Hume and many other modern philosophers. The second type of worldview is called the idealism of freedom and is represented by Plato, Descartes, Kant, and Bergson among others. It is dualistic and gives primacy to the freedom of the will.
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The envoys traveled to Denmark via Aragon and the south of France. The marriage negotiations ended successfully, but the princess died before leaving for Castile. Around 1205, Dominic, along with Diego de Acebo, began a program in the south of France, to convert the Cathars, a Christian religious sect with gnostic and dualistic beliefs, which the Roman Catholic Church deemed heretical. As part of this, Catholic-Cathar public debates were held at Verfeil, Servian, Pamiers, Montréal and elsewhere.
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Shankara in his commentary on the Mandukya Upanishad explains that Vedantic reasoning reveals the essential meaning of scriptural statement in the context of its goal, proves the logical untenability of all contrary concepts so as to establish the intelligibility of non-dualism and expose the mutually contradictory nature of dualistic views about Reality. The process of Vedantic reasoning is three-fold viz; through shravana , manana and nididhyasana, with the aspirant, endowed with shraddha , reasoning with an open mind.
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The dualistic influence of inyogoku (yin yang dualism) is apparent only in respects to the mudra of certain kuji rituals. As stated earlier the kuji in and of itself is a simple prayer. The obvious influences of onmyōdō (the way of Yin and Yang) is clearly seen in the mudra themselves which were added latter. Especially in regards to the first and last mudras, the mudras associated with the syllables "to" and "sha", "kai" and "jin".
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Jain texts make a clear distinction between the Sallekhana and suicide. Its dualistic theology differentiates between soul and matter. Soul is reborn in the Jain belief based on accumulated karma, how one dies contributes to the karma accumulation, and a pious death reduces the negative karmic attachments. The preparation for sallekhana must begin early, much before the approach of death, and when death is imminent, the vow of Sallekhana is observed by progressively slenderising the body and the passions.
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Many groups were dualistic, maintaining that reality was composed into two radically opposing parts: matter, usually seen as evil, and spirit, seen as good. Orthodox Christianity, on the other hand, held that both the material and spiritual worlds were created by God and were therefore both good, and that this was represented in the unified divine and human natures of Christ.R. Gerberding and J. H. Moran Cruz, Medieval Worlds (New York: Houghton Mifflin Company, 2004) p. 58 Irenaeus (c.
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Franciscan friars came to the region of Bosnia in 1291 to help oppose the dualistic Bogomil sect, also called Patarenes, and the non-Catholic "Bosnian Christians". The first Franciscan vicariate in Bosnia was founded in 1339/40. In the 14th century, when the bishop of Bosnia (Vhrbosna) was forced to move to Djakovo (in modern-day Croatia), and the bishop of Trebinje moved to Dubrovnik, Franciscans took over a leadership role in the church in the region.
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Elisabeth of the Palatinate (26 December 1618 – 11 February 1680), also known as Elisabeth of Bohemia, Princess Elisabeth of the Palatinate, or Princess- Abbess of Herford Abbey, was the eldest daughter of Frederick V, Elector Palatine (who was briefly King of Bohemia), and Elizabeth Stuart. Elisabeth of the Palatinate was a philosopher best known for her correspondence with René Descartes. She was critical of Descartes' dualistic metaphysics and her work anticipated the metaphysical concerns of later philosophers.
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Miniatures showing Pope Innocent III excommunicating, and the crusaders massacring, Cathars(BL Royal 16 G VI, fol. 374v, 14thcentury)There were modest efforts to suppress a dualistic Christian sect called the Cathars in southern France around 1180. After a thirty-year delay Innocent III proclaimed the Albigensian Crusade, named after the city of Albi, one of the centres of Catharism. This proved that it was more effective waging a war against the heretics' supporters than the heretics themselves.
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William Smith and Henry Wace, A Dictionary of Christian Biography, Literature, Sects and Doctrines (London: John Murray, 1877–1887), 567. Many groups held dualistic beliefs, maintaining that reality was composed into two radically opposing parts: matter, usually seen as evil, and spirit, seen as good. Others held that both the material and spiritual worlds were created by God and were therefore both good, and that this was represented in the unified divine and human natures of Christ.
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The piece has been displayed at the National Portrait Gallery and the Royal Society of the Arts. Hockney's 1968 double portrait of Fred and Maria Weisman, American Collectors, is an intimate replication of the pair at their residence in California. Hockney uses the subjects, the objects, and his own style to recreate a mundane scene that invites both strangers and friends of the couple to ponder their dualistic home that stands as both a residence and gallery.
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Shivabalayogi Shri Shivabalayogi Maharaj (24 January 1935 – 28 March 1994) is a yogi who attained Self-realization through twelve years of arduous tapas, meditating in samādhi (state of total absorption) for an average of twenty hours a day. Tapas is the most advanced stage of meditation in which one remains absorbed for long periods in the non-dualistic state of consciousness known as samādhi.Lt. Gen. Hanut Singh, Shri Shri Shri Shivabalayogi Maharaj: Life & Spiritual Ministration, pp. 180.
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Process architecture is the structural design of general process systems. It applies to fields such as computers (software, hardware, networks, etc.), business processes (enterprise architecture, policy and procedures, logistics, project management, etc.), and any other process system of varying degrees of complexity.Dawis, E. P., J. F. Dawis, Wei-Pin Koo (2001). Architecture of Computer-based Systems using Dualistic Petri Nets. Systems, Man, and Cybernetics, 2001 IEEE International Conference on Volume 3, 2001 Page(s):1554 - 1558 vol.
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The book is an "anthropology of science" that explores the dualistic distinction modernity makes between nature and society. Pre-modern peoples, argues Latour, made no such division. Contemporary matters of public concern such as global warming, the HIV/AIDS pandemic and emerging biotechnologies mix politics, science, popular and specialist discourse to such a degree that a tidy nature/culture dualism is no longer possible. This inconsistency has given rise to post- modern and anti-modern movements.
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There are Tibetan tales in which she laughs at self-righteousness, or plays pranks on those who lack reverence for the feminine. In Magic Dance: The Display of the Self-Nature of the Five Wisdom Dakinis, Thinley Norbu explores this as "Playmind". Applied to Tārā one could say that her playful mind can relieve ordinary minds which become rigidly serious or tightly gripped by dualistic distinctions. She takes delight in an open mind and a receptive heart then.
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This corresponds with the dualistic theory of Hugo Riemann: Minor as upside down major. In the era of meantone temperament, augmented sixth chords of the kind known as the German sixth (or the English sixth, depending on how it resolves) were close in tuning and sound to the 7-limit otonality, called the tetrad. This chord might be, for example, A-C-E-G[F] . Standing alone, it has something of the sound of a dominant seventh, but considerably less dissonant.
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Constitutionally, all functions of the parliament are given to both houses, except for the rights of initiative and amendment, which only the has. The Joint Session also appoints the monarch if there is no heir to the throne and the regent is unable to exercise his or her powers. An important question is whether the relationship between cabinet and parliament should be dualistic or monistic. That is, whether ministers and leaders of governing parliamentary parties should prepare important political decisions.
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Manilal thought that the non-dualistic philosophy of Advaita Vedanta, despite its complexity, contained important values which could inspire people to lead practical lives while remaining faithful to its ideals. Mahatma Gandhi, during his first stint in gaol in South Africa in January 1908, read widely in the literature of Western writers such as Tolstoy, Thoreau and Emerson to enlarge his vision and, "among the masters of Indian philosophy", he turned to Manilal's book on Raja Yoga and his commentary on Bhagavad Gita.
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Samkhya and Yoga are dualistic systems; they treat Purusa and Prakrti as equally real entities even though absolutely opposed to each other. The concept of Kaivalya signifies that the aim of these systems is to secure an "aloneness" by severing all connections. The discriminating knowledge does cause the separation of Purusa from Prakrti but Prakrti remains intact to cause further bondage. Kaivalya is false transcendence achieved by cutting oneself off altogether from all manifestation and through the ushering in of a blissful silence.
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Body culture as a field of contradictions demands a dialectical approach, but it is not dualistic in character. Body culture studies have revealed trialectical relations inside the world of sports (Eichberg 1998, 2010; Bale 1996, 2002 and 2004). The hegemonic model of Western modern body culture is achievement sport, translating movement into records. Sportive competition follows the logic of productivity by bodily strain and forms a ranking pyramid with elite sports placed at the top and the losers at the bottom.
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Pliny, VII, XV. The Iranians were however just as familiar with the Greek writers, and the provenance of other descriptions are clear. For instance, Plutarch's description of its dualistic theologies reads thus: "Others call the better of these a god and his rival a daemon, as, for example, Zoroaster the Magus, who lived, so they record, five thousand years before the siege of Troy. He used to call the one Horomazes and the other Areimanius".Plutarch's Isis and Osiris, 46–7.
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Little is known of the tenets of the Paulicians except for the reports of opponents and a few fragments of Sergius' letters they have preserved. Some argue that their system was dualistic, while others add that it was also adoptionist in nature. They might have also been nontrinitarian, as Conybeare, in his edition of the Paulician manual The Key of Truth, concluded that "The word Trinity is nowhere used, and was almost certainly rejected as being unscriptural."The Key of Truth.
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Jīva () or Atman (; ) is a philosophical term used within Jainism to identify the soul. As per Jain cosmology, jīva or soul is the principle of sentience and is one of the tattvas or one of the fundamental substances forming part of the universe. The Jain metaphysics, states Jagmanderlal Jaini, divides the universe into two independent, everlasting, co-existing and uncreated categories called the jiva (soul) and the ajiva ( non-soul). This basic premise of Jainism makes it a dualistic philosophy.
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Telek's work is both metaphysical and psychological in nature and largely concerned with the shamanistic elements of his traditions. It depicting such elements as spirit-helpers and his own dualistic vision of good and evil. An especially important topic in his work is shapeshifting and the transformation of humans into animals, or animals into other animals. He uses a shamanic traditional carving style reminiscent of the Nisga'a Gitsontk artists, who produced objects such as masks and puppets that were used in sacred ceremonies.
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She gives a very personal account of the oppression of Chicana lesbians and talks about the gendered expectations of behavior that normalizes women's deference to male authority in her community. She develops the idea of the "new mestiza" as a "new higher consciousness" that will break down barriers and fight against the male/female dualistic norms of gender. The first half of the book is about isolation and loneliness in the borderlands between cultures. The latter half of the book is poetry.
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Five of the koans in the work concern the sayings and doings of Zhaozhou; four concern Ummon. The common theme of the koans of the Wumen Guan and of Wumen's comments is the inquiry and introspection of dualistic conceptualization. Each koan epitomizes one or more of the polarities of consciousness that act like an obstacle or wall to the insight. The student is challenged to transcend the polarity that the koan represents and demonstrate or show that transcendence to the Zen teacher.
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The Emptiness of Emptiness: An Introduction to Early Indian Madhyamika. C.W. Huntingdon, Jr. with Geshe Namgyal Wangchen, University of Hawaii Press, Honolulu, 1989, , p.61-62. The audience is looking at a piece of wood but, under the spell of magic, perceives an elephant instead. Instead of believing in the reality of the illusory elephant, we are invited to recognize that multiple factors are involved in creating that perception, including our involvement in dualistic subjectivity, causes and conditions, and the ultimate beyond duality.
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In classical Indian philosophy of language, the grammarian Katyayana stated that shabda ("speech") is eternal (nitya), as is artha "meaning", and that they share a mutual co-relation. According to Patanjali, the permanent aspect of shabda is ("meaning"), while dhvani ("sound, acoustics") is ephemeral to shabda. Om, or Aum, a sacred syllable of Hinduism, Buddhism, and Jainism, is considered to be the first resonating vibrational sound within an individual being. It also denotes the non-dualistic universe as a whole.
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Antoinism believes in a dualistic universe composed of a spiritual world governed by the law of God or consciousness, and of a corporal world, governed by natural laws, in which matter is an illusion perceived by the imagination generated by intelligence. The man combines in himself both worlds, as he has a physical body and a divine consciousness.Dericquebourg, 1993, p. 35. In Antoinist views, the importance of human laws and science is weakened as they are based not on consciousness, but on intelligence.
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Caribou Inuit is a collective name for several groups of inland Inuit (the Krenermiut, Aonarktormiut, Harvaktormiut, Padlermiut, and Ahearmiut) living in an area bordered by the tree line and the west shore of Hudson Bay. They do not form a political unit and maintain only loose contact, but they share an inland lifestyle and some cultural unity. In the recent past, the Padlermiut took part in seal hunts in the ocean.Gabus 1970:145 The Caribou have a dualistic concept of the soul.
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Agni is considered equivalent to and henotheistically identified with all the gods in the Vedic thought, which formed the foundation for the various non-dualistic and monistic theologies of Hinduism. These theme of equivalence is repeatedly presented in the Vedas, such as with the following words in the Mandala 1 of the Rigveda: > They call it Indra, Mitra, Varuna, Agni, and he is heavenly-winged Garutman. > To what is One, sages give many a title, they call it Agni, Yama, > Matarisvan. — Rigveda 1.164.
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After the Master's death in 1886 when the new Monastic brotherhood was formed at Baranagar, Rakhal joined it. He underwent sannyasa ordination and assumed the name Brahmananda. Two years later he left Baranagar Math and was a wandering monk for some time, living an intensely contemplative life at Varanasi,Omkarnath,Vrindaban, Hardwar and other places. During this period he is said to have scaled the highest peak of non-dualistic experience and used to remain absorbed in Samadhi for days together.
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Master Yi I was not only known as a philosopher but also as a social reformer. He did not completely agree with the dualistic Neo- Confucianism teachings followed by Yi Hwang. His school of Neo-Confucianism placed emphasis on the more concrete, material elements; rather than inner spiritual perception, this practical and pragmatic approach valued external experience and learning.Lee Hyun-hee, Park Sung-soo, Yoon Nae-hyun, translated by The Academy of Korean Studies, New History of Korea p393, Jimoondang, Paju, 2005.
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Another important sect of Shaivism, Shaiva Siddhanta, a monism-cum-dualistic school, describes the tattvas in a different perspective. Passive Parameshwara is activated itself by Suddha Maya or divine grace (Shakti) of him. Like that, the universe, (Prakriti) is activated by ashudda Maya (physical body and all aspects of universe), another aspect of divine grace - Mahamaya. The interaction of Pure Maya and Impure Maya is the Pure - impure Maya where the souls (Pashus) attain knowledge which leads to the existence of whole universe.
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In the dualistic Slavic belief the zmey may be both good tutelary spirit and evil, in which case is considered not local and good, but evil and trying to inflict harm and drought. Saint Jeremiah's feast is of the snakes and the reptiles, there is a tradition of jumping over fire. At the Rusalska Week the girls don't go outside to prevent themselves from diseases and harm that the dead forces Rusalii can cause. This remained the holiday of the samovili.
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The texts differ in the relation between the two. Some assert the dualistic philosophy of the individual soul and Ultimate Reality being different, while others state a Oneness between the two. Kashmir Shaiva Agamas posit absolute oneness, that is God (Shiva) is within man, God is within every being, God is present everywhere in the world including all non-living beings, and there is no spiritual difference between life, matter, man and God. The parallel group among Vaishnavas are the Shuddhadvaitins (pure Advaitins).
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In practice, gold or money functions as exchange-value while commodities function as use-values in the process of exchange. A commodity's existence is only validated through the form of money and money is only validated through the form of a commodity. This dualistic phenomenon involving money and commodities is directly related to Marx's concept of use-value and value. ; Commodity-Money-Commodity : C \to M \to C Marx examines the two metamorphoses of the commodity through sale and purchase.
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It antedates dualistic divisions into knower and known, existence and nonexistence, subject and object, knowledge and ignorance. Dnyaneshwar highlights the limitations of the traditional epistemological methods (pramanas) used in Indian philosophy. He points out that any perception is validated only by another deeper understanding, while in establishing the rationality of reason, reason itself is transcended. Dnyaneshwar even cautions against reliance on scriptural testimony, which is accepted as a valid source of knowledge by philosophers of Vedanta and Mīmāṃsā schools of philosophy.
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Later Jewish philosophy came under strong Western intellectual influences and includes the works of Moses Mendelssohn who ushered in the Haskalah (the Jewish Enlightenment), Jewish existentialism, and Reform Judaism. Pre-Islamic Iranian philosophy begins with the work of Zoroaster, one of the first promoters of monotheism and of the dualism between good and evil. This dualistic cosmogony influenced later Iranian developments such as Manichaeism, Mazdakism, and Zurvanism. After the Muslim conquests, Early Islamic philosophy developed the Greek philosophical traditions in new innovative directions.
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René Descartes' rationalist philosophy laid the foundation for enlightenment thinking. His attempt to construct the sciences on a secure metaphysical foundation was not as successful as his method of doubt applied in philosophic areas leading to a dualistic doctrine of mind and matter. His skepticism was refined by John Locke's Essay Concerning Human Understanding (1690) and David Hume's writings in the 1740s. His dualism was challenged by Spinoza's uncompromising assertion of the unity of matter in his Tractatus (1670) and Ethics (1677).
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On the subject of dreamless sleep, Lewis wrote the self ceases to be. According to Matthews the belief that the self can pop in and out of existence would be alarming to some readers but Lewis had no problem with accepting this view. Matthews concluded that Lewis's controversial claims were deliberately left with no direct argumentative support. Eugene Long gave the book a positive review stating Lewis had given an adequate defence for the dualistic position and the existence of the self.
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The dualistic view on "true believers" and "false believers" in practice means people being treated unequally on religious grounds. The call for a religious state in the form of a caliphate means that Salafists reject the rule of law and the sovereignty of the people's rule. The Salafist view on gender and society leads to discrimination and the subjugation of women. Estimates by German interior intelligence service show that it grew from 3,800 members in 2011 to 7,500 members in 2015.
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The scholar identifies the worship of vampires and bereginyas as a form of "dualistic animism" practiced by the Slavs in the most ancient period of their history. According to him, the term was replaced by "rusalka" in most areas, surviving into the 20th century only in the Russian North. After the publication of Rybakov's research, the "bereginya" has become a popular concept with Slavic neo-pagans who conceive of it as a powerful pagan goddess rather than a mere water sprite.
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Sannyasa Upanishads focus on the monastic traditions within Hinduism. Some of the oldest Sannyasa Upanishads have a strong Advaita Vedanta outlook, and these pre-date Adi Shankara. Most of the Sannyasa Upanishads present a Yoga and nondualism (Advaita) Vedanta philosophy. This may be, states Patrick Olivelle, because major Hindu monasteries of early medieval period (1st millennium CE) belonged to the Advaita Vedanta tradition. The 12th-century Shatyayaniya Upanishad is a significant exception, which presents qualified dualistic and Vaishnavism (Vishishtadvaita Vedanta) philosophy.
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Prof. Sugunasiri ends his work with a bit of a twist. Although the triple functions of the mind as in Buddhian characterization has been ‘housed’ in MacLean's rebranded three brain structure, the brain is described as only the centralized home of Citta, Vinanna and Mano. He ends his book in a scientifically concise way, maintaining a non-dualistic approach to mind and body while unifying concepts of Pali Buddhism with Western Science leaving an enhanced new position in its wake.
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At the time of his appointment as the Episcopal chaplain at Northwestern University in 1944 he was said to be "wildly popular on campus, and his books were received in progressive religious circles as challenging and compelling." This book is the most extensive example of his early effort to find a non-dualistic interpretation of Anglican theology in terms of The Perennial Philosophy as expounded in Aldous Huxley's contemporary work of that name and later made popular in the talks of Joseph Campbell.
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Mani's teaching dealt with the origin of evil, by addressing a theoretical part of the problem of evil by denying the omnipotence of God and postulating two opposite powers. Manichaean theology taught a dualistic view of good and evil. A key belief in Manichaeism is that the powerful, though not omnipotent good power (God), was opposed by the eternal evil power (devil). Humanity, the world and the soul are seen as the by-product of the battle between God's proxy, Primal Man, and the devil.
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The Vendidad (or Vidēvdāt, a corruption of Avestan Vī-Daēvō-Dāta, "Given Against the Demons") is an enumeration of various manifestations of evil spirits, and ways to confound them. The Vendidad includes all of the 19th nask, which is the only nask that has survived in its entirety. The text consists of 22 Fargards, fragments arranged as discussions between Ahura Mazda and Zoroaster. The first fargard is a dualistic creation myth, followed by the description of a destructive winter on the lines of the Flood myth.
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Shaivism centers around Shiva, but it has many sub-traditions whose theological beliefs and practices vary significantly. They range from dualistic devotional theism to monistic meditative discovery of Shiva within oneself. Within each of these theologies, there are two sub-groups. One sub- group is called Vedic-Puranic, who use the terms such as "Shiva, Mahadeva, Maheshvara and others" synonymously, and they use iconography such as the Linga, Nandi, Trishula (trident), as well as anthropomorphic statues of Shiva in temples to help focus their practices.
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The British edition, published by Jonathan Cape, appeared in July 1929. This, Powys's fourth novel, was his first literary success. It is a bildungsroman in which the eponymous protagonist, a thirty-five-year-old history teacher, returns to his birthplace, where he discovers the inadequacy of his dualistic philosophy. Wolf resembles John Cowper Powys in that an elemental philosophy is at the centre of his life and, because, like Powys, he hates science and modern inventions like cars and planes, and is attracted to slender, androgynous women.
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In contrast with the religious texts of the western Gnostic sects formerly found in Syria and Egypt, the earliest Mandaean religious texts suggest a more strictly dualistic theology, typical of other Iranian religions such as Zoroastrianism, Zurvanism, Manichaeism, and the teachings of Mazdak. In these texts, instead of a large pleroma, there is a discrete division between light and darkness. The Mandaean God is known as Hayyi Rabbi (The Great Living God). Other names used are Mare d'Rabuta (Lord of Greatness) and Melka d'Nhura (King of Light).
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Certain central tenets of neoplatonism served as a philosophical interim for the Christian theologian Augustine of Hippo on his journey from dualistic Manichaeism to Christianity.Augustine, Confessions Book 7 As a Manichee hearer, Augustine had held that evil has substantial being and that God is made of matter; when he became a neoplatonist, he changed his views on these things. As a neoplatonist, and later a Christian, Augustine believed that evil is a privation of goodAugustine, Confessions, Book 7.12.18 and that God is not material.
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Fromm examined the life and work of Sigmund Freud at length. Fromm identified a discrepancy between early and later Freudian theory: namely that, prior to World War I, Freud had described human drives as a tension between desire and repression, but after the end of the war, began framing human drives as a struggle between biologically universal Life and Death (Eros and Thanatos) instincts. Fromm charged Freud and his followers with never acknowledging the contradictions between the two theories. Fromm also criticized Freud's dualistic thinking.
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One of the main objections to dualistic interactionism is lack of explanation of how the material and immaterial are able to interact. Varieties of dualism according to which an immaterial mind causally affects the material body and vice versa have come under strenuous attack from different quarters, especially in the 20th century. Critics of dualism have often asked how something totally immaterial can affect something totally material—this is the basic problem of causal interaction. First, it is not clear where the interaction would take place.
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Muscular nationalism is a term developed by the political scientist Sikata Banerjee to describe the development of nationalism amidst tensions produced by gender binaries. Banerjee describes muscular nationalism as a form of nationalism that relies on a binary notion of gender with opposing conceptions of man versus woman. In such a situation, female activists and political actors contest a dualistic notion of nationalism, thus generating political, cultural, and social tension. The form of nationalism resulting from the binary and its contestation is muscular nationalism.
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Based on Zuozhuan usages of hun and po in four historical contexts, Yü (1987:370) extrapolates that po was the original name for a human soul, and the dualistic conception of hun and po "began to gain currency in the middle of the sixth century" BCE. Two earlier 6th century contexts used the po soul alone. Both describe Tian "heaven; god" duo "seizing; taking away" a person's po, which resulted in a loss of mental faculties. In 593 BCE (Duke Xuan 15th year, tr.
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He argues that while the natural sciences, in discovering scientific laws, must presuppose a strict regularity in the occurrence of causes and effects, i.e. determinism, such a presupposition cannot be held in the case of human action. He argues further that the social sciences must take thoughts, ideas, and judgments of value as ultimately given in the analysis of human action. Our ignorance of the origins and causes of these phenomena, Mises argues, forces us – at least for the time being – to adopt a dualistic approach.
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Dawkins proposes that religion is a by-product arising from other features of the human species that are adaptive. One such feature is the tendency of children to "believe, without question, whatever your grown-ups tell you" (Dawkins, 2006, p. 174). Psychologist Paul Bloom sees religion as a by-product of children's instinctive tendency toward a dualistic view of the world, and a predisposition towards creationism. Deborah Kelemen has also written that children are naturally teleologists, assigning a purpose to everything they come across.
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Bordo, Unbearable Weight, p. 3. She also traces the dualistic nature of the mind/body connection by examining the early philosophies of Aristotle, Hegel and Descartes, revealing how such distinguishing binaries such as spirit/matter and male activity/female passivity have worked to solidify gender characteristics and categorization. Bordo goes on to point out that while men have historically been associated with the intellect and the mind or spirit, women have long been associated with the body, the subordinated, negatively imbued term in the mind/body dichotomy.
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Pre-Christian Slavic spirits and demons could be entities in their own right or spirits of the dead and were associated with home or nature. Forest spirits, entities in their own right, were venerated as the counterparts of home spirits, which were usually related to ancestors. Demons and spirits were good or evil, which suggests that the Slavs had a dualistic cosmology and are known to have revered them with sacrifices and gifts. Slavic paganism was syncretistic and combined and shared with other religions, including Germanic paganism.
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The Nimbarka Sampradaya is based on Nimbarka's bhedabheda philosophy, duality and nonduality at the same time, or dualistic non-dualism. According to Nimbarka, there are three categories of existence, namely Isvara (God, Divine Being); cit (jiva, the individual soul); and acit (lifeless matter). Cit and acit are different from Isvara, in the sense that they have attributes (Guna) and capacities (Swabhaava), which are different from those of Isvara. At the same time, cit and acit are not different from Isvara, because they cannot exist independently of Him.
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The cover art is a sketch done by Brendan Perry and represents the themes of the song "The Arcane". As Perry explains: > The naked blindfolded figure, representing primal man deprived of > perception, stands, within the confines of a garden (the world) containing a > fountain and trees laden with fruit. His right arm stretches out – the > grasping for knowledge – towards a fruit bearing tree, its trunk encircled > by a snake. In the garden wall – the wall between freedom and confinement – > are two gateways: the dualistic notion of choice.
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It is not possible for a minister to be a member of parliament. Ministers or state secretaries who are no longer supported by a parliamentary majority are also expected by convention to step down. In contrast to the Westminster system, Dutch ministers may not simultaneously also be members of the States-General, although members of the States-General can be appointed as ministers, whereupon their seats become vacant. An important question is whether the relationship between the cabinet and parliament should be dualistic or monistic.
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The monastic practices and monk tradition in Advaita are similar to those found in Buddhism. Dasgupta and Mohanta suggest that Buddhism and Shankara's Advaita Vedānta represent "different phases of development of the same non-dualistic metaphysics from the Upanishadic period to the time of Sankara." The influence of Mahayana Buddhism on other religions and philosophies was not limited to Vedānta. Kalupahana notes that the Visuddhimagga of Theravada Buddhism tradition contains "some metaphysical speculations, such as those of the Sarvastivadins, the Sautrantikas, and even the Yogacarins".
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Huehuecóyotl shares many characteristics with the trickster Coyote of the North American tribes, including storytelling and choral singing. Like all Aztec deities, Huehuecóyotl was dualistic in his exercise of good and evil and was perceived as a balanced god. Depictions of his dark side include a coyote appearance (non-human) with black or yellow feathers, as opposed to the customary green feathers. He was the only friend of Xolotl (god of twins, sickness, and deformity) and accompanied the dead to Mictlan, the underworld of Aztec mythology.
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The Knights of Seth were a 19th-century British-German Neo-Sethian group that attempted to resurrect medieval Gnostic and dualistic Christian ideas. While achieving a certain popularity among wealthy young Englishmen in the 1850s, the Knights never gained considerable influence and were by many considered a mere gentlemen's club rather than a religious movement. Apart from a handful of members in Edinburgh and Berlin, the group presently appears to be almost extinct. The group is sometimes referred to by its Latin name Ordo Equester Sethiani.
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Gahaninath, a disciple of Gorakshanath, had initiated Nivruttinath into the Nath Yogi tradition. Dnyaneshwar's non-dualistic philosophy, usage of a vernacular language in his writing and an emphasis on yoga and oneness of Vishnu and Shiva were his inheritances from the Nath Yogi tradition. The values of Universal brotherhood and compassion espoused in his works came from his interactions with the devotional Vitthala sect, a tradition which was already in existence during Dnyaneshwar's time. J. N. Farquhar also notes the influence of Bhagavata Purana on Dnyaneshwar's poetry.
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In the philosophy of mind, mentalism is the view that the mind and mental states exist as causally efficacious inner states of persons. The view should be distinguished from substance dualism, which is the view that the mind and the body (or brain) are two distinct kinds of things which nevertheless interact with one another. Although this dualistic view of the mind–body connection entails mentalism, mentalism does not entail dualism. Jerry Fodor and Noam Chomsky have been two of mentalism's most ardent recent defenders.
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Consequently, he was also sacked from work for a few times. Despite all that, he kept spreading both his original works and translations in the form of so-called samizdats . After the fall of the communist regime in former Czechoslovakia in 1989, J. Vacek began to operate in public and published translations of many spiritual books, especially the works with the teachings of Ramana Maharshi and also the books dealing with the non-dualistic realization – Advaita. He even translated several works from Christianity and Zen Buddhism.
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The school was both dualistic and atheistic. They believed in a dual existence of Prakriti ("nature") and Purusha ("spirit") and had no place for an Ishvara ("God") in its system, arguing that the existence of Ishvara cannot be proved and hence cannot be admitted to exist. The school dominated Hindu philosophy in its day, but declined after the tenth century, although commentaries were still being written as late as the sixteenth century. The foundational text for the Mimamsa school is the Purva Mimamsa Sutras of Jaimini (c.
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These influences of Manichaeism in Augustine's Christian thinking may well have been part of the conflict between Augustine and Pelagius, a British monk whose theology, being less influenced by the Latin Church, was non-dualistic, and one that saw the created order, and mankind in particular, as having a Divine core, rather than a 'darkness' at its core. A 13th-century manuscript from Augustine's book VII of Confessions criticizing Manichaeism. How Manichaeism might have influenced Christianity continues to be debated. Manichaeism could have influenced the Bogomils, Paulicians, and Cathars.
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For example, if a girl loves to play volleyball, but she has a project due the next day and her friends invite her to play, she should be able to say "no" on the basis of her own free will. The second kind of passion in the dualistic model is obsessive passion. Being the opposite of harmonious passion. This type has a strong desire to engage in the activity, but it's not under the person's own control and he or she is forced to engage in the hobby.
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More generally, the Markandeya Purana, along with Vishnu, Vayu, Narada and Kurma Puranas, states Sahasrabudhe, have "unmistakingly the Advaita" (non-dualistic) premises, which likely reflect the Advaita tradition before the times of Adi Shankara. The later chapters also present a conversation between the birds and sage Markandeya, but the sage is the primary speaker in chapters 45-80 and 94-137. This switch in style, state scholars, is likely because this part is the older core of the Purana. This part consists of genealogy, manvantaras, geography and chapters glorifying god Surya (Sun god).
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In spite of the perennial rivalry with Ternate, relations were not entirely severed, as the two Sultanates stood in a dualistic relation sealed by marriages. Gapi Baguna had a role in promoting the succession of Saidi Berkat as Sultan of Ternate in 1583. He was betrothed to a Ternatan princess, sister of Sultan Saidi Berkat, who feared that Tidore would otherwise support his uncle Mandar Syah who had claims to the Ternatan throne. As it was, the lady was abducted by Mandar Syah before the marriage had taken place.
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Contrast is needed to create a distinguishable reality, without which we would experience nothingness. Therefore, the independent principles of yin and yang are actually dependent on one another for each other's distinguishable existence. The complementary dualistic concept seen in yin and yang represent the reciprocal interaction throughout nature, related to a feedback loop, where opposing forces do not exchange in opposition but instead exchange reciprocally to promote stabilization similar to homeostasis. An underlying principle in Taoism states that within every independent entity lies a part of its opposite.
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This is mainly because "free will" can mean many things: it is unclear what someone means when they say "free will does not exist". Mele and Glannon say that the available research is more evidence against any dualistic notions of free will – but that is an "easy target for neuroscientists to knock down". Mele says that most discussions of free will are now had in materialistic terms. In these cases, "free will" means something more like "not coerced" or that "the person could have done otherwise at the last moment".
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After the death of his son, Kehama begins to wage war upon Yamen, the god of death, and curses Ladurlad, his son's killer. However, the curse allows Ladurlad the ability to become a hero of significant strength, and he uses that power to work with the Hindu gods in a quest to defeat Kehama and ensure the safety of Kailyal. Eventually, Ladurlad is able to defeat Kehama and is freed from his curse. Although the poem describes Hindu myth it is heavily influenced by Zoroastrian theology, and the ideal of a dualistic moral system.
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The early version emphasised the nature of intelligence and spiritual problems. The later edition placed an emphasis on the idea of renovation being found within Christianity. As Blake revised the poem, he added more concrete images and connected the plot to the histories of the Druids and of the Christians along with adding various locations connected to them. In both editions of the poem, Blake changed his mythological system in the Book of Urizen from a dualistic struggle between two divine powers to a struggle of four aspects split from Eternity.
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Kantor originally named his system Organismic Psychology, but around the time of the publication of the first volume of his Principles of Psychology (Kantor, 1924), he had already renamed it to interbehavioral psychology. Interbehaviorism as developed by Kantor was characterized as "field-theoretic, not lineal-mechanistic, self-actional, or mediational; a system that is naturalistic, not dualistic; and a system that is comprehensive, not narrowly focused." (Midgley & Morris, 2006). At the University of Chicago, Kantor was heavily influenced by the pragmatism and functionalism of Dewey (who had retired earlier from the University), Angell, and Mead.
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The Mahāvīra, in contrast, taught his followers to accept both "it is", and "it is not", qualified with "perhaps", to understand Absolute Reality. The permanent being is conceptualized as jiva (soul) and ajiva (matter) within a dualistic anekāntavāda framework. According to Paul Dundas, in contemporary times the anekāntavāda doctrine has been interpreted by some Jains as intending to "promote a universal religious tolerance", and a teaching of "plurality" and "benign attitude to other [ethical, religious] positions". Dundas states this is a misreading of historical texts and Mahāvīra's teachings.
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Tidore was the center of a spice-funded sultanate that arose in the 15th century It spent much of its history in the shadow of Ternate, another sultanate with which it had a dualistic relationship. Islam spread to Tidore around the late 15th century but Islamic influence in the area can be traced further back to the late 14th century. The sultans of Tidore ruled most of southern Halmahera, and, at times, controlled Buru, East Ceram and many of the islands off the coast of New Guinea.Leonard Andaya (1993) The world of Maluku.
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Elfplay (1866) by August Malmström In Norse mythology, Dökkálfar ("Dark Elves") and Ljósálfar ("Light Elves") are two contrasting types of elves; the dark elves dwell within the earth and have a dark complexion, while the light elves live in Álfheimr, and are "fairer than the sun to look at". The Dökkálfar and the Ljósálfar are attested in the Prose Edda, written in the 13th century by Snorri Sturluson, and in the late Old Norse poem Hrafnagaldr Óðins. Scholars have produced theories about the origin and implications of the dualistic concept.
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The poem is starkly dualistic, dominated by antagonisms: God and Satan, angels and devils, Heaven and Hell, Elias and the Antichrist. Our text breaks off in narrative mode, on a seemingly conciliatory note: preceded by the Cross, Christ displays at this Second Coming His stigmata, the bodily wounds which He suffered for love of humankind, duruh desse mancunnes minna (103). For Minis, renaming his reconstructed 'original' as 'The Way to Eternal Salvation', this climactic vision was closure enough (1966, 103). Through Christ's sacrifice, Divine justice gives penitents hope for mercy.
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Some translators title the chapter as Purushottama yoga, Religion by Attaining the Supreme Krishna, The Supreme Self, or The Yoga of the Supreme Purusha. The fifteenth chapter expounds on Krishna theology, in the Vaishnava Bhakti tradition of Hinduism. Krishna discusses the nature of God, according to Easwaran, wherein Krishna not only transcends impermanent body (matter), he also transcends the atman (soul) in every being. According to Franklin Edgerton, the verses in this chapter in association with select verses in other chapters make the metaphysics of the Gita to be dualistic.
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The Chuci uses hun 65 times and po 5 times (4 in hunpo, which the Chuci uses interchangeably with hun, Brashier 1996:131). The identification of the yin-yang principle with the hun and po souls evidently occurred in the late fourth and early third centuries BCE (Yü 1987:374), and by "the second century at the latest, the Chinese dualistic conception of soul had reached its definitive formulation." The Liji (11, tr. Legge 1885:444) compounds hun and po with qi "breath; life force" and xing "form; shape; body" in hunqi and xingpo .
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Some Chinese cosmogonic myths have familiar themes in comparative mythology. For example, creation from chaos (Chinese Hundun and Hawaiian Kumulipo), dismembered corpses of a primordial being (Pangu and Mesopotamian Tiamat), world parent siblings (Fuxi and Nüwa and Japanese Izanagi and Izanami), and dualistic cosmology (yin and yang and Zoroastrian Ahura Mazda and Angra Mainyu). In contrast, other mythic themes are uniquely Chinese. While the mythologies of Mesopotamia, Egypt, and Greece believed primeval water was the single element that existed "in the beginning", the basic element of Chinese cosmology was qi ("breath; air; life force").
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From 16 July to 5 August 2010, FAILE displayed Temple a full-scale church in ruins in Praça dos Restauradores Square in Lisbon, Portugal.Vernissage, "Artist Collective FAILE’s Temple at Portugal Arte 10, Lisbon," 21 July 2010. The installation was made in conjunction with the Portugal Arte 10 Festival and is slated for touring abroad. Temple brought together a variety of earlier motifs—street art vernacular, prayer wheels, and a dualistic interest in the globalization of commerce and new forms of spiritual immanence—with the site specific concerns of working in an historically Catholic country.
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Catharism was a religious movement with dualistic and Gnostic elements that appeared in the Languedoc region of France around the middle of the 12th century. Cathars were dualist in their beliefs, and the Catholic symbol of the crucifix was, to the Cathars, a negative symbol. In the words of one 14th century Cathar Perfect Pierre Authié: > ...just as a man should with an axe break the gallows on which his father > was hanged, so you ought to try and break crucifixes, because Christ was > suspended from it, albeit only in seeming.
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" Bhandarkar notes that Abhanga 300, 1992 and 2482 attributed to Tukaram are in style and philosophy of Adi Shankara: However, scholars also note that other Abhangas attributed to Tukaram criticize monism, and favor dualistic Vedanta philosophy of the Indian philosophers Madhvacharya and Ramanuja. In Abhanga 1471, according to Bhandarkar's translation, Tukaram says, "When monism is expounded without faith and love, the expounder as well as the hearer are troubled and afflicted. He who calls himself Brahma and goes on in his usual way, should not be spoken to and is a buffoon.
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These Parfaits were the leaders of the Albigensian and other Cathar communities (Albigenses were a branch of Cathari in what was to later become southern France. Most people use the term Albigenses when referring to those that adhered to a branch of Cathari that was less dualistic and more closely resembled orthodoxy). The vast majority of the population did not receive consolamentum until on the verge of death. Once given the consolamentum, the same rules applied to them, though they were obviously not expected to travel or preach from their deathbed.
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Manitou, akin to the Iroquois orenda, is perceived as the spiritual and fundamental life force by Algonquian peoples. It is believed by practitioners to be omnipresent; manifesting in all things, including organisms, the environment, and events both human-induced and otherwise. Manifestations of Manitou are also believed to be dualistic, and such contrasting instances are known as aashaa monetoo ("good spirit") and otshee monetoo ("bad spirit") respectively. According to legend, when the world was created, the Great Spirit, Aasha Monetoo, gave the land to the indigenous peoples, the Shawnee in particular.
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While there is no general consensus in scholarship whether Darius and his predecessors had been influenced by Zoroastrianism, it is well established that Darius was a firm believer in Ahura Mazda, whom he saw as the supreme deity. However, Ahura Mazda was also worshipped by adherents of the (Indo-)Iranian religious tradition. As can be seen at the Behistun Inscription, Darius believed that Ahura Mazda had appointed him to rule the Achaemenid Empire. Darius had dualistic philosophical convictions and believed that each rebellion in his kingdom was the work of druj, the enemy of Asha.
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All systems, he points out, are characterized by their purpose and scope, and by the values they adhere to and promote, among other things. Based on a broad body of research detailing the brain's operation, Olson believes that in most people the left hemisphere uses a dual system of operation and the right hemisphere uses a nondual system. The brain’s dual and nondual systems engage in a variety of different tasks and in doing so produce different feelings, and gender is, in part, felt. Dualistic consciousness is aggressive, materialistic, selfish, and fearful.
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Sringeri Sharada Peetham is one of the Hindu Advaita Vedanta matha or monastery established by Adi Shankara. Kumar Das and Sheridan state that the Bhagavata frequently discusses a distinctly advaitic or non- dualistic philosophy of Shankara. Rukmani adds that the concept of moksha is explained as Ekatva (Oneness) and Sayujya (Absorption, intimate union), wherein one is completely lost in Brahman (Self, Supreme Being, one's true nature). This, states Rukmani, is proclamation of a 'return of the individual soul to the Absolute and its merging into the Absolute', which is unmistakably advaitic.
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Gnostic teachings were contemporary with those of Neoplatonism. Gnosticism is an imprecise label, covering monistic as well as dualistic conceptions. Usually the higher worlds of Light, called the Pleroma or "fullness", are radically distinct from the lower world of Matter. The emanation of the Pleroma and its godheads (called Aeons) is described in detail in the various Gnostic tracts, as is the pre-creation crisis (a cosmic equivalent to the "fall" in Christian thought) from which the material world comes about, and the way that the divine spark can attain salvation.
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Sir Arthur Lewis used the concept of a dualistic economy as the basis of his labour supply theory of rural-urban migration. Lewis distinguished between a rural low-income subsistence sector with surplus population, and an expanding urban capitalist sector (see Dual-sector model). The urban economy absorbed labour from rural areas (holding down urban wages) until the rural surplus was exhausted. A World Bank comparison of sectoral growth in Côte d'Ivoire, Ghana and Zimbabwe since 1965 provided evidence against the existence of a basic dual economy model.
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This philosophy serves as a meeting of two opposing schools of Hindu philosophy, pure monism (God and the soul as one entity) and pure dualism (God and the soul as absolutely separate). This philosophy largely recapitulates the concepts of qualified nondualism practiced by the older Vedantic school Vishishtadvaita, but emphasizes the figure of Krishna over Narayana and holy sites in and around Bengal over sites in Tamil Nadu. In practice, Gaudiya Vaishnava philosophy has much more in common with the dualistic schools especially closely following theological traditions established by Madhvacharya's Dvaita Vedanta.
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For example, during hyperinflation, speculation is preferred to investment. This means people in the western countries also have a strong desire to keep their capital safe and in liquid form. The western society also believes in conspicuous consumption as discussed by veblin and snob effects. The backward bending supply curve of efforts has been experienced by Australia during post war period and by US in the fifties. # Not A Theory But A Description: It is objected that the Boeke’s dualistic theory is merely a description rather than a theory.
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In the oldest representations, Kekui is given the head of a serpent, and Kekuit the head of either a frog or a cat. In one scene, they are identified with Ka and Kait; in this scene, Ka-Kekui has the head of a frog surmounted by a beetle and Kait- Kekuit has the head of a serpent surmounted by a disk. In the Greco-Roman period, Kek's male form was depicted as a frog-headed man, and the female form as a serpent-headed woman, as were all four dualistic concepts in the Ogdoad.
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The Dvaita Vedanta school believes that God (Vishnu, supreme soul) and the individual souls (jīvātman) exist as independent realities, and these are distinct.James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Volume 1 & 2, Rosen Publishing, , pages 12-13, 213-214, 758-759 Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions.
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Both medical philosophies rely on maintaining the balance between two forces, the Yin and Yang for the Chinese, and the Sun and Sky Coyote for the Chumash. In Chinese practice, Yin is the inhibiting force, while Yang is the activating. The Sun and Sky Coyote personify the dualistic philosophy of the Chumash, with a hot and unforgiving Sun, and a cool and generous Sky. In both traditions, balance must be maintained to achieve good health, and treatment for illness usually looks to fortify whichever side is lacking, as determined by a trained healer.
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According to Swami Gambhirananda of Ramakrishna Mission, Sankara's commentary explains that God cannot be charged with partiality or cruelty (i.e. injustice) on account of his taking the factors of virtuous and vicious actions (Karma) performed by an individual in previous lives. If an individual experiences pleasure or pain in this life, it is due to virtuous or vicious action (Karma) done by that individual in a past life. A sub-tradition within the Vaishnavism school of Hinduism that is an exception is dualistic Dvaita, founded by Madhvacharya in the 13th-century.
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Tomb stela of Nebra, Metropolitan Museum of Art, New York Nebra's serekh name is of great interest to Egyptologists, since it is written with the hieroglyphic sign of the sun, which had not yet become the object of divine adoration during his lifetime. At the time of king Nebra, the most important religious cults were concentrated on the preservation of the dualistic equal status of the state patrons Horus and Seth. Nothing was more important than keeping that divine balance. The kings themselves were seen as the living representation of that godlike pair.
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She attributes Nausicaä's motivation for sealing the Crypt in Dorok holy city of Shuwa in the manga to a belief that humans should no longer selfishly attempt to control the natural world and on a more abstract level attributes Nausicaä's motivation to a desire to counter the Dorok's dualistic world view, a worldview which divides the world into purity and corruption, light and dark. Ogihara-Schuck observes that Nausicaa's thinking reflects Miyazaki's own world view and conforms to Miyazaki's expressed opposition to dividing the world into a good and evil dichotomy.
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Both causalities, however, are not opposites in a dualistic metaphysical sense, but depend on the standpoint Wundt, 1894; 1897; 1902–1903, Volume 3. Causal explanations in psychology must be content to seek the effects of the antecedent causes without being able to derive exact predictions. Using the example of volitional acts, Wundt describes possible inversion in considering cause and effect, ends and means, and explains how causal and teleological explanations can complement one another to establish a co-ordinated consideration. Wundt's position differed from contemporary authors who also favoured parallelism.
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The Euchites, a 4th-century antinomian sect from Macedonia held that the Threefold God transformed himself into a single hypostasis in order to unite with the souls of the perfect. They were anti-clerical and rejected baptism and the sacraments, believing that the passions could be overcome and perfection achieved through prayer. Many groups held dualistic beliefs, maintaining that reality was composed into two radically opposing parts: matter, usually seen as evil, and spirit, seen as good. Docetism held that Jesus' humanity was merely an illusion, thus denying the incarnation.
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This book was a guide to both past and present philosophy at the time, and a basic text for German university students of not just general philosophy, but psychology, logic, ethics, and aesthetics as well. In the book, Külpe also looks at the relations of the body and the mind, and in doing so, takes a dualistic position. Külpe also gives a clearly describes the relationship between physical and psychical, or in other words natural science and psychology. He identifies the possibility of what he refers to as a mind substance.
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Classical yoga incorporates epistemology, metaphysics, ethical practices, systematic exercises and self-development techniques for body, mind and spirit. Its epistemology (pramana) and metaphysics is similar to that of the Sāṅkhya school. The metaphysics of Classical Yoga, like Sāṅkhya, is mainly dualistic, positing that there are two distinct realities. These are prakriti (nature), which is the eternal and active unconscious source of the material world and is composed of three gunas, and the puruṣas (persons), the plural consciousnesses which are the intelligent principles of the world, and are multiple, inactive and eternal witnesses.
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KN Aiyar, Thirty Minor Upanishads, University of Toronto Archives, , pages 229–232 The Varaha Upanishad asserts the non-dualistic premise that Brahman and Atman are one, and those who know this fear nothing, suffer nothing, and possess fortitude. He is I, states Vishnu.Srinivasa Ayyangar (Translator), The Yoga Upanishads, Varahopanishad Verses 2.18–2.38, pages 405–407, Aidyar Library, (Editor: SS Sastri) "Become that, Ribhu; Thou am I verily", suggests Vishnu. Those high souled ones, who with the firm conviction that "I am the Brahman", are the Jivanmukta, states verse 2.43 of the text.
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Sufism developed another perspective of Iblis' refusal by regarding Muhammed and Iblis as the two true monotheists. Therefore, some Sufis hold, Iblis refused to bow to Adam because he was devoted to God alone and refused to bow to anyone else. By weakening the evil in the Satanic figure, dualism is also degraded, that corresponds with the Sufi cosmology of unity of existence rejecting dualistic tendencies. The belief in dualism or that evil is caused by something else than God, even if only by one's own will, is regarded as shirk by some Sufis.
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975–1025 CE) and his disciple Kshemarāja (c. 1000–1050). According to Christopher Wallis, the philosophy of Trika Shaivism also adopted much of the ontological apparatus of Sāṅkhya school, such as its system of 25 tattvas, expanding and reinterpreting it for its own system of 36 tattvas.Wallis, Christopher D. The Philosophy of the Śaiva Religion in Context, Field Statement for Dr. Robert Goldman Another important source for Trika is the idealistic and dualistic theism of Shaiva Siddhanta.Dyczkowski, Mark S. G. The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism, Motilal Banarsidass Publ.
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The most important message written at the temple facade is one of the four Mahāvākyas of Advaita or the non-dualistic school of philosophy. Tat Tvam Asi, the 3rd of four Mahavakyas which in sanskrit translates to "Thou Art That" is the principle philosophy that governs the temple and pilgrimage. As the pilgrimage is symbolic for the journey to self-realization that all living beings possess the essence of Brahman, pilgrims refer to each other as Swami, acknowledging their divinity. It means, in short, you are part of the Paramatma which is the quintessence of Advaita philosophy.
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The texts differ in the relation between the two. Some assert the dualistic philosophy of the individual soul and Ultimate Reality being different, while others state a Oneness between the two. Kashmir Shaiva Agamas posit absolute oneness, that is God (Shiva) is within man, God is within every being, God is present everywhere in the world including all non-living beings, and there is no spiritual difference between life, matter, man and God. While Agamas present diverse theology, in terms of philosophy and spiritual precepts, no Agama that goes against the Vedic literature, states Dhavamony, has been acceptable to the Shaivas.
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Moral dualism is the belief of the great complement or conflict between the benevolent and the malevolent. Like ditheism/bitheism (see below), moral dualism does not imply the absence of monist or monotheistic principles. Moral dualism simply implies that there are two moral opposites at work, independent of any interpretation of what might be "moral" and—unlike ditheism/bitheism—independent of how these may be represented. For example, Mazdaism (Mazdean Zoroastrianism) is both dualistic and monotheistic (but not monist by definition) since in that philosophy God—the Creator—is purely good, and the antithesis—which is also uncreated–is an absolute one.
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Zurvanism (Zurvanite Zoroastrianism), Manichaeism, and Mandaeism are representative of dualistic and monist philosophies since each has a supreme and transcendental First Principle from which the two equal-but- opposite entities then emanate. This is also true for the lesser-known Christian gnostic religions, such as Bogomils, Catharism, and so on. More complex forms of monist dualism also exist, for instance in Hermeticism, where Nous "thought"—that is described to have created man—brings forth both good and evil, dependent on interpretation, whether it receives prompting from the God or from the Demon. Duality with pluralism is considered a logical fallacy.
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International dependence theories gained prominence in the 1970s as a reaction to the failure of earlier theories to lead to widespread successes in international development. Unlike earlier theories, international dependence theories have their origins in developing countries and view obstacles to development as being primarily external in nature, rather than internal. These theories view developing countries as being economically and politically dependent on more powerful, developed countries that have an interest in maintaining their dominant position. There are three different, major formulations of international dependence theory: neocolonial dependence theory, the false-paradigm model, and the dualistic- dependence model.
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As evidenced by de Waals' characterisation of this theory as "Hobbesian", one of the earliest and most influential thinkers criticized by him for having popularized this view is Thomas Hobbes: A few centuries later, Thomas Henry Huxley developed the idea that moral tendencies are not part of the human nature, and so our ancestors became moral by choice, not by evolution. Thus it represents a discrepancy in Huxley's Darwinian conviction. Social behavior is explained by this theory as a veneer of morality. This dualistic point of view separates humans from animals by rejecting every connection between human morality and animal social tendencies.
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The fragments in Beneš's museums often involve famous people and events, as do the sixteen collaged bits in this print, from a piece of Elizabeth Taylor's shoe to a crumb from the wedding cake of the Prince of Wales. On one evening in 1990 Barton cut his hand while preparing dinner. Being used to fact that his blood is toxic he rushed for bleach. Before retrieving the bleach however, he began to focus on the artistic where his blood contained a dualistic meaning. Responding to the experience he began a series of pieces titled “Lethal Weapons”.
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Deriving all from love, or the lack thereof, Bembo's schemas were appended as supplements Flow diagram leading to the deeper-seated vices in purgatory Aldus' second edition printing of Dante's Divine Comedy, Venice 1502. to the newly invented technology of printing by Aldus Manutius in his editions of The Divine Comedy in the 16th century. Bembo's refutation of the pervasive puritanical tendency to a profane dualistic gnosticism is elaborated in The People of Asolo, his third prose book, which reconciled fallen human nature by way of Platonic transcendence that is mediated by Trinitarian love; Bembo dedicated that book to his lover Lucrezia Borgia.
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Red and green cultivars also commonly represented dualistic aspects of culture and religion and are used differently in rituals. Red ti plants commonly symbolize blood, war, and the ties between the living and the dead; while green ti plants commonly symbolize peace and healing. They are also widely used for traditional medicine, dye, and ornamentation throughout Austronesia and New Guinea. Their ritual uses in Island Southeast Asia have largely been obscured by the introduction of Hinduism, Buddhism, Islam, and Christianity, but they still persist in certain areas or are coöpted for the rituals of the new religions.
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"Li congié" by Jean Bodel, a trouvère that lived in Arras in the 12th century Arras: tapestry representing God's conversation with Noah In 1025, a Catholic council was held at Arras against certain Manichaean (dualistic) heretics who rejected the sacraments of the Church. In 1093, the bishopric of Arras was refounded on territory split from the Diocese of Cambrai. In 1097 two councils, presided over by Lambert d'Arras, dealt with questions concerning monasteries and persons consecrated to God. In this time, Arras became an important cultural center, especially for the group of poets who came to be known as trouvères.
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However, this element has not always been present historically, and is generally not present in contemporary dialectical monisms such as Taoism. It is important to note that teleological tendencies in dialectical monism can significantly differ from other variants of teleology if dialectical progression is linked to materialism, because such an interpretation is a naturalistic progression rather than a result of design or consciousness. However, non-materialistic philosophies exist that also are dialectical monisms, such as Actual Idealism. Some variants of dialectical monism adhere to the view that all conditions exist at all times in unity, and our consciousness separates them into dualistic forms.
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The LR has been described as a "christo-centric mystery school" which claims to be inspired by the "ancient Christian mysteries" (the Cathars, the Grail, Rosicrucianism), and is said to be the guardian of these teachings. Massimo Introvigne has defined the LR as a "dualistic and gnostic Christianity" which is not part of the New Age, but was able to find members in this movement. In its statutes, the French branch stated that its goal is "the spread of the mysteries of the rosy cross, gnosis, and the holy grail", and rejected "the magic, mediumship, and all occult or astrological practice".
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Inca ideology was founded on Andean cosmology. This cosmology was hierarchical and dualistic, with a variety of opposing forces jostling in position through on-going action. Their worldview was animistic, and their amautakuna (teachers or sages) taught that the world was suffused with qamaq, meaning "breath" or "life-force". Change was understood as occurring through asymmetries in power between those forces, while pacha, an equilibrium or balance, was struck through ayni, a process of reciprocal exchange.Maffie, J. (2009) Pre-Columbian Philosophies, in A Companion to Latin American Philosophy (eds S. Nuccetelli, O. Schutte and O. Bueno), Wiley-Blackwell, Oxford, UK, p.
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Liberation or moksha in Vedanta philosophy is not something that can be acquired. Ātman (Soul) and Self-knowledge, along with the loss of egotistic ignorance, the goal of moksha, is something that is always present as the essence of the self, and must be realized by each person by one's own effort. While the Upanishads largely uphold such a monistic viewpoint of liberation, the Bhagavad Gita also accommodates the dualistic and theistic aspects of moksha. The Gita, while including impersonal Nirguna Brahman as the goal, mainly revolves around the relationship between the Self and a personal God or Saguna Brahman.
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Prophecy believes that this world is God's world and that in this world His goodness and truth will yet be vindicated. Hence the prophet prophesies of a definite future arising out of and organically connected with the present. The apocalyptic writer despairs of the present and directs his hopes to the future, to a new world standing in essential opposition to the present.4 Ezra 7:50 This becomes a dualistic principle, which, though it can largely be accounted for by the interaction of certain inner tendencies and outward sorrowful experience on the part of Judaism, may ultimately be derived from Mazdean influences.
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The Wumen Guan has an appendix titled "Zen Caveats" (禪箴) with one-line aphorisms dealing with Zen practice The word zhēn (箴) means "caveat", "warning", or "admonition", but it also has the meaning of "needle" or "probe" (as in acupuncture needles) and is sometimes translated as "Zen Needles". As with the main koans, each caveat challenges the Zen student's attachment to dualistic concepts, here those especially related to Zen practice. : Following the rules and protecting the regulations is binding oneself without rope. : Moving freely vertically and horizontally without obstruction is the way of outsiders and the nightmare army.
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Manichaeism, founded by Mani, was influential from North Africa in the West, to China in the East. Its influence subtly continues in Western Christian thought via Saint Augustine of Hippo, who converted to Christianity from Manichaeism, which he passionately denounced in his writings, and whose writings continue to be influential among Catholic, Protestant, and Orthodox theologians. An important principle of Manichaeism was its dualistic cosmology/theology, which it shared with Mazdakism, a philosophy founded by Mazdak. Under this dualism, there were two original principles of the universe: Light, the good one; and Darkness, the evil one.
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Historical linguistics is typically a diachronic study. The concepts were theorized by the Swiss linguist Ferdinand de Saussure, professor of general linguistics in Geneva from 1896 to 1911, and appeared in writing in his posthumous Course in General Linguistics published in 1916. In contrast with most of his predecessors, who focused on historical evolution of languages, Saussure emphasized the primacy of synchronic analysis of languages to understand their inner functioning, though never forgetting the importance of complementary diachrony. This dualistic opposition has been carried over into philosophy and sociology, for instance by Roland Barthes and Jean-Paul Sartre.
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The individual city-based women's associations should be grouped together under a federal-level (national) umbrella organisation which would have the political clout to influence federal legislation. Von May's demands were measured and pragmatic, in contrast to those of her political ally Marie Goegg-Pouchoulin, whose demands can be characterised as "maximalist". The demand that women should simply enjoy enhanced autonomy did not conflict directly with the "dualistic gender images" which were mainstream in Switzerland at the time. Julie von May suffered a stroke during the latter part of 1874 from which she never fully recovered.
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This isolated experience was condensed in the exhibition's first work, Perdre sa salive (1994) When the frozen tongue melts a little, the internal knives will appear—the soft tongue becomes a dangerous weapon, just as language can cause harm. The symbol of the tongue in Shen Yuan's artistic creation has multiple layers of meanings and possibilities. In terms of artistic creation, it is dualistic, that is, material and spiritual. Material Because it is part of the body, the spirit is instrumental because it is language. “In my creation, the tongue is more representative of the latter, namely language and tools.
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Nikhilananda states that Shankara's Vedic non-dualistic (Advaita) philosophy is based on the divinity of the soul, the unity of existence, the Oneness of the Godhead. The first translation of Ātma-bodha into English language from Sanskrit by J. Taylor was published in 1812 titled - The Knowledge of Spirit, later another translation rendered by Rev. J.F.Kearns, along with English commentary and titled - Atma Bodha Prakashika, was published in the May, 1876 issue of The Indian Antiquary (pages 125-133). An English translation and commentary of 1944 by Swami Nikhilananda was published in India in June, 1947 by Sri Ramakrishna Math, Chennai.
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He was born at Piacenza about the beginning of the thirteenth century; died about 1263. It is generally said that he died in 1258 or 1259, but this in an error, as we learn from the Brief of Urban IV, by which he was called to Rome, 21 July 1262. Little is known as to his youth and early manhood. At an early age, he was converted by the Cathars (a dualistic sect), became one of their bishops, and remained amongst them for seventeen years, as we learn from his own humble avowal ("Summa contra Waldenses", vi).
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Lila (, IAST ') or Leela can be loosely translated as the "divine play". The concept of Lila is common to both non-dualist and dualist philosophical schools of Indian philosophy, but has a markedly different significance in each. Within non-dualism, Lila is a way of describing all reality, including the cosmos, as the outcome of creative play by the divine absolute (Brahman). In the dualistic schools of Vaishnavism, Lila refers to the activities of God and his devotee, as well as the macrocosmic actions of the manifest universe, as seen in the Vaishnava scripture Srimad Bhagavatam, verse 3.26.
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An early example of the doctrine of spiritual evolution is found in Samkhya, one of the six systems of Hindu philosophy, that goes back more than two and a half thousand years (although its present form dates to around the 4th or 5th century c.e.). Unlike most types of classic Hinduism, the traditional Samkhyan philosophy is atheistic and dualistic. Pure spirit (called purusha) comes into proximity with prakriti (psychophysical nature), disturbing its equilibrium. As a result, the original root-prakriti (mulaprakriti) undergoes a series of progressive transformations or unfoldings, in the form of successive essences called tattvas.
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David Ray Griffin, Whitehead's Radically Different Postmodern Philosophy: An Argument for Its Contemporary Relevance (Albany: State University of New York Press, 2007), 11. Cf. Michel Weber and Anderson Weekes (eds.), Process Approaches to Consciousness in Psychology, Neuroscience, and Philosophy of Mind (Whitehead Psychology Nexus Studies II), Albany, New York, State University of New York Press, 2009. While modern science has uncovered voluminous evidence against this idea, Cobb argues that dualistic assumptions continue to persist: > On the whole, dualism was accepted by the general culture. To this day it > shapes the structure of the university, with its division between the > sciences and the humanities.
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Valentinus drew freely on some books of the New Testament. Unlike a great number of other gnostic systems, which are expressly dualist, Valentinus developed a system that was more monistic, albeit expressed in dualistic terms.'Valentinian gnosticism ... differs essentially from dualism' (Elaine Pagels, The Gnostic Gospels, 1978); 'a standard element in the interpretation of Valentinianism and similar forms of Gnosticism is the recognition that they are fundamentally monistic' (William Schoedel, 'Gnostic Monism and the Gospel of Truth' in The Rediscovery of Gnosticism, Vol.1: The School of Valentinus, edited by Bentley Layton, E.J. Brill, Leiden, 1980).
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A dualistic feature of the Stoic system are the two principles, the active and the passive: everything which exists is capable of acting and being acted upon. The active principle is God acting as the rational principle (logos), and which has a higher status than the passive matter (ousia). In their earlier writings the Stoics characterised the rational principle as a creative fire, although later accounts stress the idea of pneuma as the active substance. The universe is thus filled with an all- pervading pneuma which allows for the cohesion of matter and permits contact between all parts of the universe.
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Cosmas the Priest accused the Bulgarian abbots and bishops of greed, gluttony and neglect towards their flock. In that setting during the reign of PeterI arose Bogomilisma dualistic heretic sect that in the subsequent decades and centuries spread to the Byzantine Empire, northern Italy and southern France (cf. Cathars). The strategic position of the Bulgarian Empire remained difficult. The country was ringed by aggressive neighboursthe Magyars to the north-west, the Pechenegs and the growing power of Kievan Rus' to the north- east, and the Byzantine Empire to the south, which despite the peace proved to be an unreliable neighbour.
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This means that not only "my mother" belongs to the self but even "my enemy". In this way, James proposed a view in which the self is 'extended' to the environment. This proposal contrasts with a Cartesian view of the self which is based on a dualistic conception, not only between self and body but also between self and other. With his conception of the extended self, that defined as going beyond the skin, James has paved the way for later theoretical developments in which other people and groups, defined as "mine" are part of a dynamic multi-voiced self.
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Yi Hwang was the author of many books on Confucianism. He followed the dualistic Neo- Confucianism teachings of Chu Hsi, which views i (Chinese "li") and gi (Chinese "qi") as the forces of foundation of the universe. Yi Hwang placed emphasis on the i, the formative element, as the existential force that determines gi. This school of thought contrasted with the school that focused on the concrete element of gi, established by Yi Hwang's counterpart Yi I. Understanding the determinative pattern of i would be more essential in understanding the universe than recognizing the principles that govern individual manifestations of gi.
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"Crazy Kids" combines the genres technopop, rap, trance, and hip hop into what VIBE called "hip-pop". Lyrically, "Crazy Kids" was said to establish dualistic personalities for Kesha. The A.V. Club writer Annie Zaleski said: "On the acoustic guitar-driven choruses, she's sweet and melancholy as she reveals her insanity; on the electronic-dipped verses, she unloads snappy hip-hop boasts ("I'm no virgin or no Virgo / I'm crazy that's my word, though") to assert herself." Over hip hop dub beats, Kesha raps "coochie" with "Gucci", drops several f-bombs, and contributes her famous sing-rap style vocals in addition to traditional singing.
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Hashimoto wanted the ability for Kagachi to switch jobs, a term referring to schools of skills characters can learn such as magician or warrior. Hashimoto also wanted the character to be able to switch between jobs in real-time, which contributed to the shift from turn-based to action-based gameplay. The shift between the real world and the Beyond started as a joke about moving between the worlds of I Am Setsuna and Lost Sphear, but eventually became one of the founding elements of Oninaki. The game's dualistic story themes were derived from this style of shifting gameplay.
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They are culturally organized as ones who cherish their independence, so much so that neighboring Kongo people's villages avoid being dependent on each other. There is a strong undercurrent of messianic tradition among the Bakongo, which has led to several politico-religious movements in the 20th century. This may be linked to the premises of dualistic cosmology in Bakongo tradition, where two world exist, one visible and lived, another invisible and full of powerful spirits. The belief that there is an interaction and reciprocal exchange between these, to Bakongo, means the world of spirits can possess the world of flesh.
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Habermas argues that his ethical theory is an improvement on Kant's, and rejects the dualistic framework of Kant's ethics. Kant distinguished between the phenomena world, which can be sensed and experienced by humans, and the noumena, or spiritual world, which is inaccessible to humans. This dichotomy was necessary for Kant because it could explain the autonomy of a human agent: although a human is bound in the phenomenal world, their actions are free in the intelligible world. For Habermas, morality arises from discourse, which is made necessary by their rationality and needs, rather than their freedom.
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Arvind Sharma(2007), Advaita Vedānta: An Introduction, Motilal Banarsidass, , pages 30–32 Ātman is not the constantly changing body, not the desires, not the emotions, not the ego, nor the dualistic mind in Advaita Vedānta.Arvind Sharma(2007), Advaita Vedānta: An Introduction, Motilal Banarsidass, , pages 44–45, 90 It is the introspective, inwardly self-conscious "on-looker" (saksi). To Advaitins, human beings, in a state of unawareness and ignorance, see their "I-ness" as different than the being in others, then act out of impulse, fears, cravings, malice, division, confusion, anxiety, passions, and a sense of distinctiveness.
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Ken Johnson has described Pousette-Dart's early artwork as focused on a dualistic tension "between the architectonic, rectilinear structure of the panel and grid and the freely expressive, space-evoking possibilities of painting."Johnson, Ken. "Joanna Pousette-Dart at Scott Hanson," Art in America, December 1988, p. 157. Her large-scale, mid-1970s paintings employ expressive paint handling, velvety sand-textured surfaces, and soft-edged, interwoven rectangular areas of dark, close-valued grays, purples and dark reds; Roberta Smith and Hilton Kramer likened their atmospheres to the work of artists such as Klee, Rothko and Braque.
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At first he rejects this responsibility, but he soon finds that he cannot ignore the empathy he now feels for the rest of the world. Later on, he remembers that during his first contact with Barbelith he was forced to endure the collective suffering of humanity throughout time. This memory spurs him to return to the Invisibles so that he may set things right. While Dane rejects their violent methods and their dualistic perception of the world, which he finds just as flawed as that of the Outer Church, he stays with them because they are his friends.
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Gloria Anzaldúa's writing has contributed significantly to feminist, Chicana, and queer theories. In her semi-autobiographical work Borderlands/La Frontera: The New Mestiza, Anzaldúa discusses several issues related to Chicana experiences, like heteronormativity, colonialism, and male dominance. Giving a personal account of the oppression of Chicana lesbians and the gendered expectations of behavior that causes women's deference to the male authority in her community, Anzaldúa introduces the idea of a “new mestiza” or a “new higher consciousness” that is able to break down barriers between Mexican and American identities and fight against the dualistic norms of gender.
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The Buddhist Vasubandhu argued against Hindu Creator God views and for an impersonal conception of absolute reality that has been described as a form of Idealism. Eastern religions have included both theistic and other alternative positions about the ultimate nature of reality. One such view is Jainism, which holds a dualistic view that all that exists is matter and a multiplicity of souls (jiva), without depending on a supreme deity for their existence. There are also different Buddhist views, such as the Theravada Abhidharma view, which holds that the only ultimately existing things are transitory phenomenal events (dharmas) and their interdependent relations.
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The semi-eternalistic belief is described as belief that is based on the past, where the dualistic notion is asserted that there are things which are eternal and things which are not eternal. There are four ways these beliefs come to be faith, where one believer never acknowledged the other beliefs: The Buddha told a story about a time when the Earth was not yet formed. The sentient beings in this time normally lived in the realm of Abhassara, in radiant light and nourished by celestial joy. Then came a time when the Earth was in the process of forming yet still uninhabitable.
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This theocratic empire and its characters are exclusive to the manga and do not appear in the film. Throughout most of the story depicted in the manga, authority is divided between the hereditary ruling class and the priesthood. Eriko Ogihara-Schuck identifies the Dorok as a religious group, not present in the anime, with a dualistic world view that parallels Christian apocalypticism. Ogihara Schuck writes that the Dorok are responsible for the creation of the Sea of Corruption in the manga, whereas the Sea of Corruption is attributed to pollution resulting from the Seven Days of Fire in the anime.
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Rituals are particularly important in the dualistic Śaiva Siddhānta which according to Padoux "is typically characterized by an overabundance of rituals, which are necessarily accompanied by mantras. These rituals are not so much a succession of actions as a play of mentally visualized and experienced images, a situation common to all Tantric traditions, where rites, meditation, and yoga are exercises in creative identifying imagination." The theory behind these rituals is the idea that all humans have a fundamental impurity (mala) that binds them to rebirth. This impurity can be removed by ritual action (along with proper knowledge).
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Those of "sharp" and "keen" facility and propensity do not need these practices, as they have "direct" access to the truth through meditation. This concession to the "gradualists", that not everyone can achieve the highest state of meditation, left Moheyan open to the charge that he had a dualistic approach to practice. To overcome these inconsistencies in his thesis, Moheyan claimed that when one gave up all conceptions, an automatic, all-at-once attainment of virtue resulted. He taught that there was an "internal" practice to gain insight and liberate one- self, and an "external" practice to liberate others (upaya, or skillful means).
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By stroking herself and perhaps her metaphorical wolf- > pelt, Gaga is engaging in a moment of self-acceptance and self-soothing. > Lady Gaga realizes that it will be difficult to maintain her dualistic > nature, and alludes to upcoming death when she tells audiences that she is > so content that she would welcome death. These words appear to foreshadow > the end of [The Fame Monster], as the singer alludes to a calm acceptance of > her spiritual/ghostly side. Comparisons between the song and Britney Spears's "Touch of My Hand" from the latter's fourth studio album In the Zone were made by music critics.
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Oetting received a BA in Speech-Language Pathology from Augustana College in 1986. In 1988, Oetting completed an MA in Speech-Language Pathology, at the University of Kansas. She earned her Ph.D. in Child Language from the same university in 1992 under the supervision of Mabel Rice. Oetting’s dissertation, “Language-impaired and normally developing children's acquisition of English plural,” examined the plural systems of children with and without specific language impairment and showed evidence of dualistic representation of this grammar structure in both groups, even though the children with SLI showed limited productivity of regular plural marking.
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Certain central tenets of Neoplatonism served as a philosophical interim for the Christian theologian Augustine of Hippo on his journey from dualistic Manichaeism to Christianity. As a Manichee, Augustine had held that evil has substantial being and that God is made of matter; when he became a Neoplatonist, he changed his views on these things. As a Neoplatonist, and later a Christian, Augustine believed that evil is a privation of good and that God is not material. Perhaps more importantly, the emphasis on mystical contemplation as a means to directly encounter God or the One, found in the writings of Plotinus and Porphyry, deeply affected Augustine.
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The singularity of Da’at Miqra lies in its combination of a traditional outlook and the findings of modern research. The Da’at Miqra editors have sought to present an interpretation based primarily upon Peshat — the direct, literal reading of the text — as opposed to Drash. They do so by incorporating geographic references, archaeological findings and textual analysis, presenting a clear link between the commentary's traditional approach and contemporary methodology. There has been some suggestion that the Da’at Miqra‘s dualistic approach reflects an underlying polemic against biblical criticism, without directly addressing the views and queries of bible critics but via a commentary aimed at debunking their methodology.
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Cottingham introduced trialism after citing that Descartes' account of sensation and imagination has opened his official dualism under considerable pressure. He cited that an evaluation of the Cartesian writings on human psychology there is a grouping of not two but three notions - mind, body, sensation, hence the term trialism. According to Cottingham, Descartes added the third category or notion " alongside thought and extension without proceeding to reify it as a separate substance." Thinkers such as Daniel Garber and Tad Schmaltz supported this by citing a letter in the correspondence between Descartes and Princess Elizabeth of Bohemia, which indicated that he changed his mind from a dualistic view.
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The writer of Acts held Basilides responsible for dualism, yet his language on this point is loose, as if he were not sure of his ground; and the quotation which he gives by no means bears him out. It is quite conceivable that his understanding of Basilides came from the dualistic Basilidians of his day, who have given a wrong interpretation to genuine words of their master.Cf. Uhlhorn, 52 f. Indeed the description of evil as a supervenient nature without root, reads almost as if it were directed against Persian doctrine, and may be fairly interpreted by Basilides's comparison of pain and fear to the rust of iron as natural accidents.
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Manabu Waida suggests that the myth was created in Inner Asia under the influence of Zurvanite Zoroastrianism, noting the good-evil dualistic cosmology of the myth and drawing parallels between the Zoroastrian twins Ahura Mazda and Angra Mainyu and rival brothers such as Daebyeol-wang and Sobyeol-wang. According to Waida, the theonyms were replaced with Maitreya and Shakyamuni under the influence of the Mongols' Tibetan Buddhism, and this myth was then disseminated from Inner Asia to Korea. Lee Pyungrae proposes two other possibilities. The first is that the myth was formed by Maitreya-worshipping Chinese salvationist religions and then spread to China's neighbors.
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Island and Piano, oil on canvas The composition of many of Saito's paintings was significantly influenced by and in dialogue with the geography of his theatre productions. Saito's dualistic nature took material form in the interplay between the collaborative theatre and the private realm of the painting studio. Art critic Karen Wilkin wrote that "if we are attentive, we discover that characters from his stage pieces have been reincarnated as abstract configurations within his paintings, reborn as the records of animated gestures that retain the individuality of their sources." A commonality in the entire body of Saito's work, both on stage or on canvas, focuses on written signs.
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Taoism asserts that the third eye is one of the main energy centers of the body located at the sixth Chakra, forming a part of the main meridian, the line separating left and right hemispheres of the body.The doctrine of the elixir, R. B. Jefferson, Coombe Springs Press 1982, chapter 4: "The Archaic Anatomy of Individual Organs". In Taoist alchemical traditions, the third eye is the frontal part of the "Upper Dan Tien" (upper cinnabar field) and is given the evocative name "muddy pellet". According to the Christian teaching of Father Richard Rohr, the concept of the third eye is a metaphor for non-dualistic thinking; the way the mystics see.
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The peak of its power came near the end of the sixteenth century, under Sultan Baabullah, when it had influence over most of the eastern part of Sulawesi, the Ambon and Seram area, and parts of Papua. It engaged in fierce competition for control of its periphery with the nearby sultanate of Tidore. According to historian Leonard Andaya, Ternate's "dualistic" rivalry with Tidore is a dominant theme in the early history of the Maluku Islands. In part as a result of its trade- dependent culture, Ternate was one of the earliest places in the region to which Islam spread, coming from Java in the late 15th century.
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At the beginning of the series, as drawn and written by Maurice Cuvillier, the story is a call to go back to nature and a traditional way of life influenced by the catholicism and the attachment to land. In the first series, Sylvain and Sylvette has fewer animals than in the current series. At that time, their pets comprised only Gris – Gris, Cui – Cui, Moustachu, Panpan, Barbichette, Mignonnet, Raton, Poulette, and all of them play active roles. As for the "compères", they are all very dangerous and mean and are the archetypes of the villains, so that the series was designed as largely dualistic and moralistic.
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It proposes a thoroughly dualistic understanding of the cosmos, in which two parallel realities (Purusha, the spiritual, and Prakriti, the physical) coexist and the aim of life is the gaining of liberating self-knowledge of the Purusha. Here, no God (better stated theos) is present, yet Ultimate Reality in the form of the Purusha exists. Cārvāka (also Charvaka) was a materialist and atheist school of thought in India, which is now known principally from fragments cited by its Astika and Buddhist opponents. The proper aim of a Cārvākan, according to these sources, was to live a prosperous, happy, productive life in this world (cf Epicureanism).
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Another myth, to which he gave "allegorical" and esoteric credence, was the hermetical idea of Atlantis, which he felt might preserve a memory of an ancient Aryan homeland: > And so today the long derived hypothesis becomes a probability, namely that > from a northern centre of creation which, without postulating an actual > submerged Atlantic continent, we may call Atlantis, swarms of warriors once > fanned out in obedience to the ever renewed and incarnate Nordic longing for > distance to conquer and space to shape. This account of world history is used to support his dualistic model of human experience, as are ideas co-opted from Nietzsche and Social Darwinist writers of the era.
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Map showing the development from Paulicianism to Catharism Derived in part from earlier forms of Gnosticism, the theology of the Cathars was dualistic, a belief in two equal and comparable transcendental principles: God, the force of good, and the demiurge, the force of evil. Cathars held that the physical world was evil and created by this demiurge, which they called Rex Mundi (Latin, "King of the World"). Rex Mundi encompassed all that was corporeal, chaotic and powerful. The Cathar understanding of God was entirely disincarnate: they viewed God as a being or principle of pure spirit and completely unsullied by the taint of matter.
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In Hinduism, Gods are worshiped in several ways and for several reasons such as knowledge, peace, wisdom, health, and it also believed to be one's duty to pray god as God is considered as our maker (as we originated from them and we are staying in them and at last will merge with them), for moksham (by attaining moksham we can join him and escape this Maya or dualistic nature which makes us think that we are different from the universal soul) and are also offered food as a respect, etc. In Jainism, the siddhas represent the true goal of all human beings, their qualities are worshiped by the Jains.
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Flew argues that new media is unable to be categorized as dualistic, as it is an inherent part of constructing the good and the bad for the society. Flew also argues that the significance and usage of new media has not only influenced what people think but also influenced the process of such thinking. In this book, Flew also explores some of the key elements of new media and its usages in globalization, such as the culture of participatory media, the technology of games, online news and the future of digital journalism. Furthermore, Flew also explored how new media is impacting creative industries and internet governance.
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There is no concept of absolute evil in Islam, as a fundamental universal principle that is independent from and equal with good in a dualistic sense.Jane Dammen McAuliffe Encyclopaedia of the Qurʼān Brill 2001 p. 335 Although the Quran mentions the biblical forbidden tree, it never refers to it as the 'tree of knowledge of good and evil'. Within Islam, it is considered essential to believe that all comes from God, whether it is perceived as good or bad by individuals; and things that are perceived as evil or bad are either natural events (natural disasters or illnesses) or caused by humanity's free will.
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The soteriological goal, in Advaita, is to gain self-knowledge and complete understanding of the identity of Atman and Brahman. Correct knowledge of Atman and Brahman leads to dissolution of all dualistic tendencies and to liberation, Moksha is attained by realizing one's true identity as Ātman, and the identity of Atman and Brahman, the complete understanding of one's real nature as Brahman in this life. This is stated by Shankara as follows: According to Advaita Vedānta, liberation can be achieved while living, and is called Jivanmukti. The Atman-knowledge, that is the knowledge of true Self and its relationship to Brahman is central to this liberation in Advaita thought.
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Yahweh, the god in pre-exilic Judaism, created both good and evil, as stated in Isaiah 45:7: "I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things." The devil does not exist in Jewish scriptures. However, the influence of Zoroastrianism during the Achaemenid Empire introduced evil as a separate principle into the Jewish belief system, which gradually externalized the opposition until the Hebrew term satan developed into a specific type of supernatural entity, changing the monistic view of Judaism into a dualistic one.Jeffrey Burton Russell, The Devil: Perceptions of Evil from Antiquity to Primitive Christianity, Cornell University Press 1987 , p.
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Sri Vaishnava tradition holds that Ramanuja disagreed with his guru and the non-dualistic Advaita Vedānta, and instead followed in the footsteps of Tamil Alvārs tradition, the scholars Nāthamuni and Yamunāchārya. Ramanuja is famous as the chief proponent of Vishishtadvaita subschool of Vedānta, and his disciples were likely authors of texts such as the Shatyayaniya Upanishad. Ramanuja himself wrote influential texts, such as bhāsya on the Brahma Sutras and the Bhagavad Gita, all in Sanskrit. His Vishishtadvaita (qualified non-dualism) philosophy has competed with the Dvaita (theistic dualism) philosophy of Madhvāchārya, and Advaita (non- dualism) philosophy of Ādi Shankara, together the three most influential Vedantic philosophies of the 2nd millennium.
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This dualistic conceptualizing process which leads to samsara is termed manas as well as "awareness moving away from the ground".Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, page 56. However, as noted by Smith: "when the appearances of the basis appear to the mental faculty (the sense organ that arises out of the basis) of some sapient beings they immediately become buddhas since they suffer no distracting exteriorization of their experience." Thus, out of the basis, both sentient beings and Buddhas arise, sentient beings arise due to ignorance/delusion.
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Some historic religious sects, both Christian and syncretist, have made nudism a general practice. Probably the best-known of these were the Adamites, though some of their beliefs were contrary to orthodox Christianity. The post-resurrection belief of the unclothed body being evil or sinful may originate in Platonic asceticism (founded largely on the works of ancient Greek philosopher Plato) which was adopted and passed down by "Christian" Platonists in early church history. Platonism is a dualistic theology which proposes a realm of forms to include, on the one hand, "pure ideas", which are good; and, on the other hand, "matter", which is evil.
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Since the mid-1990s, Binswanger has also extensively written about land policy and land reform. Studying South Africa's case, Binswanger and Deininger argue that the dualistic structure of its farm structure – a few very large, highly productive farms often owned by Afrikaner and many relatively small farms owned by native Africans – cannot be explained due to economies of scale in the commercial sector, but is instead due to systematic historical distortions in land allocation, output markets, and access to infrastructure, rural finance and public services;Binswanger, H.P., Deininger, K. (1993). South African land policy: The legacy of history and current options. World Development, 21(9), pp. 1451–1475.
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In fact, so successful were the missionary efforts that it appeared that Christianity might become the dominant faith in the whole region between the Caspian Sea and Xinjiang in northwest China. The largely animistic and polytheistic religions there offered little or no effective resistance to the higher faith. Moreover, Islam at first made little headway in that area, and the dualistic faith of Manichaeism also had scant appeal. Christian Turks visiting Ctesiphon in connection with the election of a new metropolitan about this time were described as people of clean habits and orthodox beliefs and as readers of the Scriptures in both Syriac and their own language.
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From 1865 to 1868, Rydberg suffered a severe bout of depression caused by the theological struggle and a broken engagement in 1865. Rydberg's next work, Medeltidens Magi (The Magic of the Middle Ages) 1865 is an exposition of the magical practices and beliefs of the Medieval period. According to Rydberg, the contemporary Church was still driven by the ideology of the Dark Ages, and its dualistic notions of good and evil, represented by God and the Devil, Heaven and Hell, contributed towards the horror of the witch-hunts in Europe and America in the recent past. From this point forward, Rydberg was economically successful as a writer.
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Flood, Gavin D, An Introduction to Hinduism,(p.232) CUP, Larson, Gerald James,(1999) Classical Samkhya, Motilal Banarsidass Publishers, The Yoga of Patanjali is the school that probably owes most to the Samkhya thought. This school is dualistic, in the sense that there is a division between 'spirit' (Sanskrit: purusha) and 'nature' (Sanskrit: prakṛti).Feuerstein, Georg (1989), Yoga: The Technology of Ecstasy, Tarcher, It holds Samadhi or 'concentrative union' as its ultimate goalKing, Richard (1999) Indian Philosophy: An Introduction to Hindu and Buddhist Thought, p:191, Edinburgh University Press, and it does not consider God's existence as either essential or necessary to achieving this.
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The fundamental goal of "classical Zurvanism" to bring the doctrine of the "twin spirits" in accord with what was otherwise understood of Zoroaster's teaching may have been excessive, but (according to Zaehner) it was not altogether misguided. In noting the emergence of an overtly dualistic doctrine during the Sassanid period, Zaehner (1961) asserted that Thus – according to Zaehner – while the direction that the Sassanids took was not altogether at odds with the spirit of the Gathas, the extreme dualism that accompanied a divinity that was remote and inaccessible made the faith less than attractive. Zurvanism was then truly heretical only in the sense that it weakened the appeal of Zoroastrianism.
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At that time, the single Austrian bank was changed, in conformity with this arrangement, into the dualistic Austro-Hungarian bank, and Széll consolidated the Hungarian Rentes, and nearly succeeded in balancing the state finances. As he feared that this balance would again be upset by the occupation of Bosnia and Herzegovina, he resigned from the cabinet, incurring thereby the displeasure of the crown. He still kept his seat in parliament, and as deputy constantly criticized the financial policy of the Tisza cabinet. At the beginning of the 1880s Széll founded the Hungarian Mortgage Credit Bank, of which he was governor until the end of his life.
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This observation could help explain the dualistic role that NMDA receptors play in excitotoxicity. Despite the compelling evidence and the relative simplicity of these two theories working in tandem, there is still disagreement about the significance of these claims. Some problems in proving these theories arise with the difficulty of using pharmacological means to determine the subtypes of specific NMDARs. In addition, the theory of subunit variation does not explain how this effect might predominate, as it is widely held that the most common tetramer, made from two GluN1 subunits and one of each subunit GluN2A and GluN2B, makes up a high percentage of the NMDARs.
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In one of his books, Schultz-Hencke had asserted that all psychotherapy should be submitted to the Leibnizian principle that "all science must be expressed in mathematical terms." This implies that even a young science must strive towards this goal. In this perspective, Schultz- Hencke analyzed all Freudian concepts and eliminated all those that do not respond to this precept, or that, according to him, could never respond to it, such as infantile sexuality, etc. So, in a way, the dualistic view of Freudian psychoanalysis is challenged in favor of a monistic view (and thus does not include notions of conflict between psychic entities, etc.).
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The “Love and Money” theory attempts to reconcile the perceived divide between work done for intrinsic motivation and work done for pay. Theorists assert that because male and female are seen as opposite, and because gender schema organize so much of our thinking, we develop a dualistic view that “women, love, altruism, and the family are, as a group, radically separate and opposite from men, self- interested rationality, work, and market exchange.” This belief has led to the idea that care work should not be done for pay because pay will undermine the intrinsic motivations for this work. However, studies have shown that these divides may not be so stark.
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Aquino with his wife Lilith in 1999 Born in 1946, Michael Aquino was a military intelligence officer specializing in psychological warfare. In 1969 he joined Anton LaVey's Church of Satan and rose rapidly through the group's ranks. In 1970, while he was serving with the U.S. military during the Vietnam War, Aquino was stationed in Bến Cát in South Vietnam when he wrote a tract titled "Diabolicon" in which he reflected upon his growing divergence from the Church of Satan's doctrines. In this tract, teachings about the creation of the world, God, and humanity are presented, as is the dualistic idea that Satan complements God.
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There is no concept of absolute evil in Islam, as a fundamental universal principle that is independent from and equal with good in a dualistic sense. Within Islam, it is considered essential to believe that all comes from Allah, whether it is perceived as good or bad by individuals; and things that are perceived as evil or bad are either natural events (natural disasters or illnesses) or caused by humanity's free will to disobey Allah's orders. According to the Ahmadiyya understanding of Islam, evil does not have a positive existence in itself and is merely the lack of good, just as darkness is the result of lack of light.
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In recent years, there has been something of a resurgence in rural studies, which has become somewhat more mainstream than previously in the academic space of social science. Increasing numbers of people have taken on important dualistic questions of society/space, nature/culture structure/agency and self/other from the perspective of rural studies. However, it is the 'cultural turn' in wider social science which has lent both respectability and excitement to the nexus with rurality, particularly with new foci on landscape, otherness and the spatiality of nature. With a conceptual fascination with difference, and a methodological fascination with ethnography, cultural studies have provided a significant palimpsestuous overlay onto existing landscapes of knowledge.
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The Five Wisdoms are: # Tathatā-jñāna, the wisdom of Suchness or Dharmadhatu, "the bare non-conceptualizing awareness" of Śūnyatā, the universal substrate of the other four jñāna; # Ādarśa-jñāna, the wisdom of "Mirror-like Awareness", "devoid of all dualistic thought and ever united with its 'content' as a mirror is with its reflections"; This type of wisdom is a transformation of the eighth consciousness, the Alayavijnana. # Samatā-jñāna, the wisdom of the "Awareness of Sameness", which perceives the sameness, the commonality of dharmas or phenomena. This kind of wisdom is a transformation of the seventh consciousness, the Klistamanas. Through this wisdom, a Buddha sees beyond all superficial differentiations and perceives the fundamental of all things as Śūnyatā or emptiness.
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In On Free Choice of the Will, Augustine argued, in the context of the problem of evil, that evil is not the opposite of good, but rather merely the absence of good, something that does not have existence in itself. Likewise, C. S. Lewis described evil as a "parasite" in Mere Christianity, as he viewed evil as something that cannot exist without good to provide it with existence. Lewis went on to argue against dualism from the basis of moral absolutism, and rejected the dualistic notion that God and Satan are opposites, arguing instead that God has no equal, hence no opposite. Lewis rather viewed Satan as the opposite of Michael the archangel.
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Valentinian Gnosticism may have been monistic rather than dualistic. In the Valentinian myths, the creation of a flawed materiality is not due to any moral failing on the part of the Demiurge, but due to the fact that he is less perfect than the superior entities from which he emanated. Valentinians treat physical reality with less contempt than other Gnostic groups, and conceive of materiality not as a separate substance from the divine, but as attributable to an error of perception which becomes symbolized mythopoetically as the act of material creation. The followers of Valentinius attempted to systematically decode the Epistles, claiming that most Christians made the mistake of reading the Epistles literally rather than allegorically.
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Brown contends that the dualistic nature and rituals surrounding openings to ukhu pacha may have made it easier to initially get indigenous laborers to work in the mines. However, at the same time, because mining was considered a perturbation of "subterranean life and the spirits that ruled it; they yielded to sacredness that did not belong to the familiar universe, a deeper and riskier sacredness." In order to insure that the perturbation did not cause evil in the miners or the world, indigenous populations made traditional offering to the supay. However, Catholic missionaries preached that the supay were purely evil and equated them with the devil and hell and thus prohibited offerings.
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The sources show that most Paulician leaders were Armenians.Nersessian, Vrej: The Tondrakian Movement, Princeton Theological Monograph Series, Pickwick Publications, Allison Park, Pennsylvania, 1948, p.53. The founder of the sect is said to have been an Armenian by the name of Constantine, who hailed from Mananalis, a community near Samosata, Syria. He studied the Gospels and Epistles, combined dualistic and Christian doctrines and, upon the basis of the former, vigorously opposed the formalism of the church. Regarding himself as having been called to restore the pure Christianity of Paul the Apostle (of Tarsus), he adopted the name Silvanus (one of Paul's disciples), and about 660, he founded his first congregation at Kibossa, Armenia.
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The Haridasa literature propagates the dvaita (dualistic) philosophy of Madhvacharya. Their compositions have also been of immense value to the development of music and literature in general. While Hari (a form of god Vishnu) is central to their beliefs, their compositions show tolerance to other Vaishnava deities as well. By bringing the values cherished in the Upanishads (scripture) and Vedas (Hindu sacred texts) to the commoner in simple Kannada, these itinerant Haridasas made valuable contributions as "minstrels of God". With the passing of the Vijayanagara era, the creation of the Haridasa literature slowed down for about a century, despite attempts by two dasa (devotee) poets, Mahapati Dasa (1611-1681), who wrote 600 compositions, and his son Krishna Dasa.
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For example, Advaita Vedanta holds that after attaining moksha a person knows their "soul, self" and identifies it as one with Brahman and everyone in all respects. The followers of Dvaita (dualistic) schools, in moksha state, identify individual "soul, self" as distinct from Brahman but infinitesimally close, and after attaining moksha expect to spend eternity in a loka (heaven). To theistic schools of Hinduism, moksha is liberation from samsara, while for other schools such as the monistic school, moksha is possible in current life and is a psychological concept. According to Deutsch, moksha is transcendental consciousness to the latter, the perfect state of being, of self-realization, of freedom and of "realizing the whole universe as the Self".
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259 Luisenschule, early 20th c.out of 3 buildings pictured the only one still standing is the partially visible one in the back; the other ones were heavily damaged during the fightings in February 1945 and eventually demolished afterwards The 1880s produced final Luisenschule's integration into the public schooling system, though its dualistic structure was maintained; seminar courses for future teachers were retained and the establishment operated as "Luisenschule und das Lehrerinnen- Seminar".A. Weinder, Vereinsbuch des Posener Lehrervereins für die Jahre 1908/1909, Lissa 1908, p. 71 Culturally it was already entirely German, though ethnically apart from a fraction of Poles a much larger share of students was made up of girls from mostly assimilated Jewish families.
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Edward Francis Kelly is a research professor at Division of Perceptual Studies at Department of Psychiatry and Neurobehavioral Sciences at University of Virginia. A Ph.D. in Cognitive Sciences, Kelly's research interests include mind-brain issues and cognitive neuroscience with a focus on phenomena (e.g. from parapsychology and paranormal) that challenge the current neuroscientific view of mind. Kelly has published peer-works in which he argues for a break from the dominant physicalist view of human mind and nature for a strong dualistic account of mind-brain problem which accepts the post mortem survival of human consciousness, drawing upon empirical evidence from psychical research such as near-death experience, stigmata and mystical experience.
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Lion-headed figure from the Sidon Mithraeum, sometimes identified as a Mithraic form of Arimanius (500 CE; CIMRM 78 & 79; Louvre) Arimanius (; ) is a name for an obscure deity found in a few Greek literary texts and five Latin inscriptions. In classic texts, in the context of Zoroastrianism, Areimanios (with variations) fairly clearly refers to the Greeks' and Romans' interpretation of the Persian Ahriman. Those Latin inscriptions which are found in a Mithraic context suggest a re-defined or different deity. The most extended passage in classical literature on Areimanios is in two sections of Plutarch available online: who describes him as the dark or evil side in a dualistic opposition with Oromazes (for Ohrmuzd or Ahura Mazda).
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The Structuralist School argues that Proto-Indo-European mythology was largely centered around the concept of dualistic opposition. They generally hold that the mental structure of all human beings is designed to set up opposing patterns in order to resolve conflicting elements. This approach tends to focus on cultural universals within the realm of mythology rather than the genetic origins of those myths, such as the fundamental and binary opposition rooted in the nature of marriage proposed by Tamaz V. Gamkrelidze and Vyacheslav Ivanov. It also offers refinements of the trifunctional system by highlighting the oppositional elements present within each function, such as the creative and destructive elements both found within the role of the warrior.
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Ptahil (ࡐࡕࡀࡄࡉࡋ; probably composed from the Egyptian Ptah and Semitic Il, meaning "god") is the demiurge of Mandaeism. By devoted means, he is viewed as the creator of the material universe in the Ginza Rba, often holding an inherently malicious character, as the Mandaean religion has ties to Gnosticism in which the god of monotheistic religions is generally understood to be an evil spirit below some higher divinity. In some versions of the narrative, Ptahil originated from two older supreme beings referred to as Hibil Ziwa and Zahriel. Corresponding to dualistic notions, Hibil Ziwa, who is considered to be Ptahil's father, controls the worlds of light, whereas his mother, Zahriel rules over the realms of darkness.
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This occurs if the principle of multiplicity somehow reduces to the principle of unity and is subordinated to it. An alternative, monistic interpretation of the unwritten doctrines posits a higher 'meta-One' that serves as the foundation of both principles and unites them. If the Indefinite Dyad is, however, understood as an independent principle distinct from any sort of unity, then Plato's unwritten doctrines are in the end dualistic. The evidence in the ancient sources does not make clear how the relation between the two principles should be understood. They do, however, consistently accord the One a higher status than the Indefinite DyadChristina Schefer: Platons unsagbare Erfahrung, Basel 2001, p. 186 ff.
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The text has two chapters each in a distinct format. The first is structured in the style of litany hymns found in the Rigveda to Devi (goddess Sarasvati), the second part is in the Shloka (metered verse) format. The wording of the text has been layered in a way that it can be interpreted in two ways, first of dualistic Bhakti (devotional worship), second of a discourse between the devotee and the goddess representing a steady journey of the devotee towards the Vedanta philosophy, with the text's final verses climaxing with non-dualism premises, a style that Wilke and Moebus call as "code switching". The text opens with benediction unto goddess Saraswati.
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A religious ground motive (RGM) is a concept in the reformational philosophy of Herman Dooyeweerd. In his book Roots of Western Culture Dooyeweerd identified four great frameworks or value-systems that have determined human interpretations of reality with formative power over Western culture. Three of these are dualistic and may be described in the terms of Hegelian dialectic as antitheses of opposite poles of reference that are eventually resolved by synthesis, only for the synthesis to draw out, inexorably, a new opposing pole and so a new antithesis. Other RGMs may readily be added to Dooyeweerd's list, and this endeavour may be sanctioned by Dooyeweerd's own passing reference to a Zoroastrian RGM.
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Dooyeweerd's next RGM is not dualistic but ternary, described as Creation - Fall - Redemption: three moments of radical cosmic change. This RGM is argued to be authentically Judeo-Christian because it does not identify any parts or aspects of experienced reality that might be absolutised in place of God; rather, it shows the significance of the biblical metanarrative for a correct understanding of reality. Significantly, it is an understanding that can only be derived from special revelation. For much of the history of Christianity this RGM has not taken its legitimate prominence because of the way that Christianity was accommodated to Greek pagan philosophy in the writings of some of the Church Fathers such as Justin and Athenagoras.
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Eventually, with the decline in the Church's political dominance and the implicit dismissal of the earthly realm by the polarisation of the Nature/Grace RGM, this antithesis was secularised, leading to its replacement by a humanistic Nature/Freedom RGM. This may be understood by considering how Enlightenment thought may be aligned with each of two poles. One was the elevation of Nature, the deterministic universe of the natural philosophers; the other was the quest for absolute freedom, the ideal of Romanticism. Dooyeweerd saw how many modernist philosophers struggled to account for both sides of this dualistic RGM, retaining human freedom while construing the Universe as a kind of machine, but without finding a lasting solution.
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Catharism itself was a Christian religious movement with dualistic and Gnostic elements that appeared in the Languedoc region of France (Occitania at the time) around the middle of the 12th century. The movement was branded by the Catholic Church as heretical with some authorities denouncing them as not being Christian at all. It existed throughout much of Western Europe (including Aragon and Catalonia in Spain, the Rhineland and Flanders in Northern Europe and Lombardy and Tuscany in Italy), but its focus was in the Languedoc and surrounding areas of what is now southern France. In addition it had links with the similar Christian movement the Bogomils (Friends of God) from the Balkans.
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Evil is also sometimes perceived as the dualistic antagonistic binary opposite to good, in which good should prevail and evil should be defeated. In cultures with Buddhist spiritual influence, both good and evil are perceived as part of an antagonistic duality that itself must be overcome through achieving Nirvana. The philosophical questions regarding good and evil are subsumed into three major areas of study:Internet Encyclopedia of Philosophy "Ethics" meta-ethics concerning the nature of good and evil, normative ethics concerning how we ought to behave, and applied ethics concerning particular moral issues. While the term is applied to events and conditions without agency, the forms of evil addressed in this article presume an evildoer or doers.
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Mora in Bulgarian beliefs is a black hairy evil spirit with four firing eyes associated with nightmares when causing someone to scream, similarly to Kikimora. Polunoshtnitsa and Poludnica are believed to be evil spirits causing death, while to Lesnik, Domovnik and Vodnik a dualistic nature is attributed. Thanks to the Vlshebnik, a man of the community, a magician and a priest, communication with the "other" world was held. Torbalan is the Sack Man used to scare children, along with Baba Yaga, who is a witch in her Bulgarian version Kuma Lisa and Hitar Petar are the tricky fox and villager from the fairy tales, the tricked antagonist is often Nasreddin Hoca, whereas Bay Ganyo is a ridiculed Bulgarian villager.
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Being immortal, the ego passes through successive reincarnations until it overcomes all obstacles to its purpose. List foresaw the eventual consequences of this in a future utopia on earth, which he identified with the promised Valhalla, a world of victorious heroes: List was familiar with the cyclical notion of time, which he encountered in Norse mythology and in the theosophical adaptation of the Hindu time cycles. He had already made use of cosmic rhythms in his early journalism on natural landscapes.. In his later works List combined the cyclical concept of time with the "dualistic and linear time scheme" of western apocalyptic which counterposes a pessimism about the present world with an ultimate optimism regarding the future one.
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Some Rodnover groups espouse the idea that specific Slavic populations are the sons of peculiar facets of God; for instance, groups who rely upon the tenth-century manuscript The Lay of Igor's Host may affirm the idea that Russians are the grandchildren of Dazhbog (the "Giving God", "Day God"). A Russian Rodnover leader, Nikolai Speransky (volkhv Velimir), emphasises a dualistic eternal struggle between forces of good and evil; the former represented by Belobog ("White God"), who created the human soul, and the latter by Chernobog ("Black God"), who created the human body. They are the twofold dynamism through which the supreme God expresses its spirits, taking part in the characteristics of both categories.
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In western thought, the body has been historically associated solely with women, whereas men have been associated with the mind. Susan Bordo, a modern feminist philosopher, in her writings elaborates the dualistic nature of the mind/body connection by examining the early philosophies of Aristotle, Hegel, and Descartes, revealing how such distinguishing binaries such as spirit/matter and male activity/female passivity have worked to solidify gender characteristics and categorization. Bordo goes on to point out that while men have historically been associated with the intellect and the mind or spirit, women have long been associated with the body, the subordinated, negatively imbued term in the mind/body dichotomy.Bordo, Unbearable Weight, p.
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This tradition posits a concept of God so similar to Christianity, that Christian missionaries in colonial India suggested that Madhvacharya was likely influenced by early Christians who migrated to India,Sabapathy Kulandran and Hendrik Kraemer (2004), Grace in Christianity and Hinduism, James Clarke, , pp. 177–79 a theory that has been discredited by scholars. Madhvacharya was challenged by Hindu scholars on the problem of evil, given his dualistic Tattvavada theory that proposed God and living beings along with universe as separate realities. Madhvacharya asserted, Yathecchasi tatha kuru, which Sharma translates and explains as "one has the right to choose between right and wrong, a choice each individual makes out of his own responsibility and his own risk".
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However, after 1950 (and for the rest of his life), Landé turned energetically against the Copenhagen interpretation of quantum theory, requiring, as did Einstein, an objectively real description of physical processes. This change was driven by Landé's perception that wave- particle duality was an unnecessary misrepresentation of quantum processes that he instead explained by developing a new unitary particle formulation, without dualistic reference to waves. Landé based his new formulation upon non-quantal principles of symmetry and invariance, with Duane's rule for quantisation of momentum exchange with space-periodic structures, and Leibniz's Principle of Cause-Effect Continuity to explain the intrinsically probabilistic nature of quantum processes. The Landé interpretation is considered a minority interpretation of quantum mechanics.
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Greenwood 2000. pp. 151-177. Chapter seven deals with conceptions of morality and ethics, arguing that whereas High Magic typically envisions a dualistic world view of good versus evil, Wicca adheres to a monistic worldview in which malevolence and benevolence are seen as intrinsic parts of the whole. Disagreeing with Luhrmann's view that morality's place in the occult is to hide the pseudo- scientific nature of magic, Greenwood discusses how magic and witchcraft developed in Europe as a part of moral discourse. She looks at the internal source of morality in High Magic, explaining concepts such as that of the Qliphoth, before examining the internal source of morality in Wicca and Feminist Witchcraft.
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Regarding the claim of divine origin, critics refer to preexisting sources, not only taken from the Bible, supposed to be older revelations of God, but also from heretic, apocryphic and talmudic sources, such as The Syriac Infancy Gospel and Gospel of James. Due to rejection of Crucifixion of Jesus in the Quran, some scholars also suspect Manichaean, a dualistic religion believing in two eternal forces, influences on the Quran. Christopher Hitchens states that Islam as whole, both hadith and the Quran, are little more than a poorly structured plagiarisms, using earlier sacred works and traditions depending on what the situation seemed to require. Abrogation (Naskh) is often seen as an acknowledgment of contradicting Quranic verses.
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It includes sexual rituals, sanguinary practices, the ritual consumption of liquor and the importance of spirit possesion. It includes various sub-traditions the developed in different regions of India, such as the Trika lineage (which worships a trio of deities: Parā, Parāparā, and Aparā), the tradition of the fierce goddess Guhyakālī, Krama tradition, focusing on the goddess Kālī, the Kubjikā cult, and the southern tradition which worships the beautiful goddess Kāmeśvarī or Tripurasundarī. During the 10th century, the syncretic Nondual School of Kashmir Śaivism developed. According to Alexis Sanderson, this tradition arose out of the confrontation between the dualistic and more orthodox Śaiva Siddhānta and the nondual transgressive traditions of the Trika and Krama.
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Let us > also note that for the nondualistic Saiva systems, the Yoginis were not > active merely in the world of spirits; they were also powers present in > humans — mistresses of their senses, governing their affects, which acquired > an intensity and super-natural dimension through this divinization. This led > adepts to an identification of their individual consciousness with the > infinite divine Consciousness, thus also helping them transcend the sexual > plane. In both the Buddhist and Saiva contexts, the sexual practices are often seen as a way to expand one's consciousness through the use of bliss. There is also a fundamental philosophical disagreement between Śaiva Siddhānta and the non- dualistic schools like the Trika regarding ritual.
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It is related to the idea of qi, the essential energy of action and existence. The Tao is a non-dualistic principle – it is the greater whole from which all the individual elements of the Universe derive. Keller considers it similar to the negative theology of Western scholars, but the Tao is rarely an object of direct worship, being treated more like the Hindu concepts of karma or dharma than as a divine object. The Tao is more commonly expressed in the relationship between wu (void or emptiness, in the sense of wuji) and yinyang (the natural dynamic balance between opposites), leading to its central principle of wu wei (inaction, or inexertion).
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The Angkor Wat Temple was built as a dedication to Vishnu.Mystery of Angkor Wat Temple's Huge Stones Solved The Bhagavata Purana summarizes the Vaishnava theology, wherein it frequently discusses the merging of the individual soul with the Absolute Brahman (Ultimate Reality, Supreme Truth), or "the return of Brahman into His own true nature", a distinctly Advaitic or non-dualistic philosophy of Shankara. The concept of moksha is explained as Ekatva ('Oneness') and Sayujya ('Absorption, intimate union'), wherein one is completely lost in Brahman (Self, Supreme Being, one's true nature). This, states Rukmini (1993), is proclamation of "return of the individual soul to the Absolute and its merging into the Absolute", which is unmistakably Advaitic in its trend.
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The latter Norman-Celtic dualistic picture is attacked by Matthew Hammond, who asks why the Gaelic east of the kingdom which constituted David's Scotian heartland was less "Celtic" than the heavily Norse-influenced west and north.Matthew H. Hammond, "Ethnicity and the Writing of Medieval Scottish history", p. 23. In fact, as king of Scots David pursued the goals anyone in his position would be expected to pursue. While it is true that David established himself in power with the backing of Henry I and his own Anglo- Norman retainers, as king his expansion also impinged upon areas that were Norse and English in speech using forces taken from his own Gaelic territories.
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He believed, for instance, that the Egyptians were aware of astronomical concepts like axial precession, which was reflected in their religious beliefs. He linked the astrological age of Gemini with the development of the dualistic themes in Egyptian religion, the age of Taurus with the bull god Apis, and the age of Aries with the god Amun, who was depicted as a ram. He also argued that the human form was the basis for ancient Egyptian architecture, and he equated parts of the temples with parts of the human body. His three-volume work The Temple in Man includes a drawing that compares the plan of Luxor Temple to the shape of a human skeleton.
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But he also expressed disagreement with Anaxagoras' understanding of the implications of his own doctrine, because of Anaxagoras' materialist understanding of causation. Socrates said that Anaxagoras would "give voice and air and hearing and countless other things of the sort as causes for our talking with each other, and should fail to mention the real causes, which are, that the Athenians decided that it was best to condemn me".Fowler translation of the Phaedo as on the Perseus webpage: 97-98. On the other hand, Socrates seems to suggest that he also failed to develop a fully satisfactory teleological and dualistic understanding of a mind of nature, whose aims represent the Good, which all parts of nature aim at.
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As part of the City of Los Angeles Individual Artists 2018 Fellowship, Wong intends to run for public office before 2030. While doing so, she intends on performing various exaggerated campaign events, such as a debate match with a dog and public stoning by audience members during a stump speech. Wong comments on the reality of the current presidency and the dualistic nature of being a politician and a performance artist, whether that be the trained, such as the trained, codified body language. “We used to listen to politicians and laugh at comedians, now we laugh at politicians and listen to comedians.” The piece premiered as an interactive exhibit in LA Chinatown in November 2018.
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The Apocryphon, set in the framing device of a revelation delivered by the resurrected Christ to John the son of Zebedee, contains some of the most extensive detailing of classic dualistic Gnostic mythology that has survived; as one of the principal texts of the Nag Hammadi library, it is an essential text of study for anyone interested in Gnosticism. Frederick Wisse, who translated it, asserts that "The Apocryphon of John was still used in the eighth century by the Audians of Mesopotamia" (Wisse p 104). The Apocryphon of John has become the central text for studying the gnostic tradition of Antiquity. The creation mythology it details has been studied by Carl Jung and Eric Voegelin.
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A 3rd century Nandi statue from Kashmir. Kashmir Shaivism is an influential tradition within Shaivism that emerged in Kashmir in the 1st millennium CE and thrived in early centuries of the 2nd millennium before the region was overwhelmed by the Islamic invasions from the Hindu Kush region., Quote: "After the demise of the Trika as a lineage in Kashmir in the late 13th century, due in large measure to the invasion of Islam, a few rare manuscripts of this important and complex text..." The Kashmir Shaivism traditions became nearly extinct due to Islam except for their preservation by Kashmiri Pandits. Kashmir Shaivism has been a nondualistic school, and is distinct from the dualistic Shaiva Siddhānta tradition that also existed in medieval Kashmir.
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The Cihuacoatl was always a close relative of the Huey tlatoani; Tlacaelel, for example, was the brother of Moctezuma I. Both the title "Cihuacoatl", which means "female snake" (it is the name of a Nahua deity), and the role of the position, somewhat analogous to a European Viceroy or Prime Minister, reflect the dualistic nature of Nahua cosmology. Neither the position of Cihuacoatl nor the position of Huetlatoani were priestly, yet both did have important ritual tasks. Those of the former were associated with the "female" wet season, those of the latter with the "male" dry season. While the position of Cihuacoatl is best attested in Tenochtitlan, it is known that the position also existed the nearby altepetl of Atzcapotzalco, Culhuacan, and Tenochtitlan's ally Texcoco.
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On the other hand, it has been justly urged that the two passages are addressed to different persons. The correspondence is likewise remarkable between the "treatises" in at least thirteen books, with an interpretation of a parable among their contents, and the "twenty-four books on the Gospel" mentioned by Agrippa Castor, called Exegetica by Clement. Thus the evidence for the identity of the two writers may on the whole be treated as preponderating. But the ambiguity of interpretation remains; and it would be impossible to rank Basilides confidently among dualists, even if the passage in the Acts stood alone: much more to use it as a standard by which to force a dualistic interpretation upon other clearer statements of his doctrine.
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In 1862, Martin Haug proposed a new reconstruction of what he believed was Zoroaster's original monotheistic teaching, as expressed in the Gathas – a teaching which he believed had been corrupted by later Zoroastrian dualistic tradition as expressed in post-Gathic scripture and in the texts of tradition.. For Angra Mainyu, this interpretation meant a demotion from a spirit coeval with Ahura Mazda to a mere product of Ahura Mazda. Haug's theory was based to a great extent on a new interpretation of Yasna 30.3; he argued that the good "twin" in that passage should not be regarded as more or less identical to Ahura Mazda, as earlier Zoroastrian thought had assumed,Cf. Boyce, Mary (1982), A History of Zoroastrianism. Volume 1: The Early Period.
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Many natural dualities (such as light and dark, fire and water, expanding and contracting) are thought of as physical manifestations of the duality symbolized by yin and yang. This duality lies at the origins of many branches of classical Chinese science and philosophy, as well as being a primary guideline of traditional Chinese medicine, and a central principle of different forms of Chinese martial arts and exercise, such as baguazhang, taijiquan (t'ai chi), and qigong (Chi Kung), as well as appearing in the pages of the I Ching. The notion of duality can be found in many areas, such as Communities of Practice. The term "dualistic-monism" or dialectical monism has been coined in an attempt to express this fruitful paradox of simultaneous unity and duality.
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Mosheim, Gibbon, Muratori, Gilles Quispel and others regard the Paulicians as the forerunners of Bogomilism, Catharism and other "heretic" sects in the West. By the mid-19th century the mainstream theory was to be a non-Manichaean, dualistic Gnostic doctrine with substantial elements of Early Christianity, closest to Marcionism, which influenced emerging anti-Catholic groups in Western Europe. However, it was primarily based on Greek sources, as later published Armenian sources did indicate some other elements, but the general opinion did not change. Conybeare studying Armenian sources concluded that they were survivors of Early Adoptionist Christianity in Armenia, and not dualism and Gnosticism, which consideration Garsoïan related to earlier by Chel'tsov which argued their doctrine was not static yet showed marked evolution.
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In 1955, Umesao traveled through Afghanistan, Pakistan and India, shattering his conventional dualistic image of the continent consisting of “Seiyo” (Occident) and “Toyo” (Orient), and inspiring in him the notion of the “Chuyo” (Mediant, or Middle world). These reflections led to the paper “Introduction to the Ecological Conception of the History of Civilizations” (1957), which ten years later was expanded into a book, An Ecological View of History (1967). In his theory, he divides the Eurasian continent into three major ecological zones: Japan, the Mediant, and Western Europe. He argues that Japan and Western Europe, because of their similar environmental and socio- historical conditions on the peripheries of imperial and civilizational centers, are analogous civilizations that evolved in parallel and autonomously.
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" Binitarians believe that other later groups throughout history (such as some who were called Paulicians, Albigensians, or Bogomils) were holders of a binitarian view. However, since these were names that the Roman Church coined for what it considered to be heretical gnostic sects, it is not always entirely clear what these groups may have affirmed. Dualistic faiths, as many forms of gnosticism were, often conceived of the "Logos" as a demiurge; these have consistently been considered heretics by many in the Catholic or Protestant faiths, "A heresy during the Middle Ages that developed in the town Albi in Southern France. This error taught that there were two gods ... The Albigenses taught that Jesus was God but that He only appeared as a man while on earth.
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Contrary to most philosophers of his time and in accordance with most of those of the present, Spinoza rejects the dualistic assumption that mind, intentionality, ethics, and freedom are to be treated as things separate from the natural world of physical objects and events. His goal is to provide a unified explanation of all these things within a naturalistic framework, and his notion of conatus is central to this project. For example, an action is "free", for Spinoza, only if it arises from the essence and conatus of an entity. There can be no absolute, unconditioned freedom of the will, since all events in the natural world, including human actions and choices, are determined in accord with the natural laws of the universe, which are inescapable.
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The vicissitudes of its later growth were rooted in its minority status in a situation of international tension. The rulers of the Parthian Empire (250 BC – AD 226) were on the whole tolerant in spirit, and with the older faiths of Babylonia and Assyria in a state of decay, the time was ripe for a new and vital faith. The rulers of the Second Persian empire (226–640) also followed a policy of religious toleration to begin with, though later they gave Christians the same status as a subject race. However, these rulers also encouraged the revival of the ancient Persian dualistic faith of Zoroastrianism and established it as the state religion, with the result that the Christians were increasingly subjected to repressive measures.
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Ministerial rule () is the informal term for when a public authority in Sweden — including the Riksdag, or a decision-making body of a municipality — tries to influence how an administrative authority () decides in a particular case relating to the exercise of public authority vis-à-vis an individual or a local authority, or the application of legislation. This is a violation against the Instrument of Government, the main part of the constitution of Sweden. Swedish public administration is dualistic, meaning governmental departments are under the direct control of a minister, but the administrative authorities (or government agencies in other words) under these departments are ostensibly autonomous. The agencies work according to laws and rules decided on by the Riksdag, but apply them on their own accord.
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The historical memory has been argued to have created a sort of dualistic approach to ideology in which capitalistic democracy, centered around classical liberalism, gets inherently pitted forever in struggle with tyrannies, centered around the stratification of various groups over others and mass misery. In the aftermath of the end of the Cold War, studies upon moral idealism have often asked if Enlightenment viewpoints face an inherent intellectual challenge that the doctrines cannot eventually overcome. Working in the context of the rise of fascism during the early 20th century, Ernst Cassirer stalwartly defended Enlightenment idealism, stating that progress tended to "self-liberation". Examples of specific post-Enlightenment philosophers who have garnered notice for their defense of the movement's ideals include Ernst Cassirer.
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Dooyeweerd identified four major ground-motives of Western thought, three of them dualistic in nature: # the Form-Matter divide of Greek thought # the Creation- Fall-Redemption motive of Biblical (Hebrew, Semitic) thought # the Nature- Grace divide of mediaeval, Scholastic thought # the Nature-Freedom divide of humanistic, Enlightenment thought This means that theoretical thought never has been neutral or autonomous of the thinker. However, Dooyeweerd remained unsatisfied "with an argument that shows that in fact philosophy always has been influenced by religious convictions". Rather, "He wants to show that it cannot be otherwise, because it is part of the nature of philosophy or theoretical thought." This led Dooyeweerd to undertake a transcendental critique of theoretical thought, of the kind Immanuel Kant pioneered.
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Furthering the confusion is that the medieval sources themselves, such as the 13th century papal Inquisition in France, would often simply assume that dualistic heresies were directly connected to previous heretical movements in different regions. Inquistors often described 13th century Cathars as a direct outgrowth of surviving Manichean dualists from previous centuries—though by the same logic, Inquisitors who encountered pagan religions in the fringes of Europe (Celtic lands, or in the Baltic Crusades) would directly accuse non-Christians of worshiping "Apollo and Mercury", simply applying previous terms and rhetoric to new contexts in which they didn't accurately apply. Thus medieval scholarship is divided over whether the "Cathars" actually were an offshoot of the "Bogomils", or if the 13th century Inquisition itself simply mistook "Cathars" for "Bogomils".
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There is no ethical cohesion within the New Age phenomenon, although Hanegraaff argued that the central ethical tenet of the New Age is to cultivate one's own divine potential. Given that the movement's holistic interpretation of the universe prohibits a belief in a dualistic good and evil, negative events that happen are interpreted not as the result of evil but as lessons designed to teach an individual and enable them to advance spiritually. It rejects the Christian emphasis on sin and guilt, believing that these generate fear and thus negativity, which then hinder spiritual evolution. It also typically criticises the blaming and judging of others for their actions, believing that if an individual adopts these negative attitudes it harms their own spiritual evolution.
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Scholars have long debated whether the Shvetashvatara Upanishad follows or opposed the theories of the Samkhya school of Hinduism. The Upanishad, as it develops it arguments, deploys many of counting and enumeration techniques found in Samkhya school, but such enumeration is not exclusive to Samkhya school and is also found in the Samhitas of the Vedas.A Gough, The philosophy of the Upanishads and ancient Indian metaphysics, Shvetashvatara Upanishad, Trubner Oriental Series, page 212 Paul Deussen makes a similar conclusion as Max Muller, and states in his review of verse 1.3 of the Shvetashvatara Upanishad, EH Johnston presents another perspective on Samkhya theories and dualistic themes in the Shvetashvatara Upanishad.EH Johnston (1930), Some Samkhya and Yoga conceptions in the SVetasvatara-Upanisad, JRAS, Vol.
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In the eastern part of ancient Persia almost three thousand years ago a religious philosopher called Zoroaster simplified the pantheon of early Iranian gods. into two opposing forces: Ahura Mazda (Illuminating Wisdom) and Angra Mainyu (Destructive Spirit) which were in conflict. This idea developed into a religion which spawned many sects, some of which embraced an extreme dualistic belief that the material world should be shunned and the spiritual world should be embraced. Gnostic ideas influenced many ancient religions which teach that gnosis (variously interpreted as enlightenment, salvation, emancipation or 'oneness with God') may be reached by practising philanthropy to the point of personal poverty, sexual abstinence (as far as possible for hearers, total for initiates) and diligently searching for wisdom by helping others.
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Like other Neolithic societies, the Cucuteni-Trypillia culture had very little division of labor, other than the ubiquitous dualistic division based upon a person's gender. Although this culture's settlements sometimes grew to become some of the largest on earth at the time (up to 15,000 people), there is no evidence yet discovered of large-scale labor specialization. Their settlements were designed with the houses connecting with one another in long rows that circled around the center of the community. Some settlements did have a central communal building that was designated as a sanctuary or shrine, but there is no indication yet whether or not a separate group or individual would have been supported by the community as a full-time priest or priestess.
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Proponents such as C. René Padilla of Ecuador, Samuel Escobar of Peru, and Orlando E. Costas of Puerto Rico have wanted to emphasize the breadth of the Good News and of the Christian mission, and used the word integral to signal their discomfort with conceptions of Christian mission based on a dichotomy between evangelism and social involvement. The proponents of integral mission argue that the concept of integral mission is nothing new – rather, it is rooted in Scripture and wonderfully exemplified in Jesus’ own ministry. "Integral mission" is only a distinct vocabulary for a holistic understanding of mission that has been emphasized in the past forty years in order to distinguish it from widely held but dualistic approaches that emphasize either evangelism or social responsibility.
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In the Manichaean description, this being, the "Great King of Honor", becomes a deity who guards the entrance to the world of light, placed at the seventh of ten heavens.See Henning, A Sogdian Fragment of the Manichaean Cosmogony, BSOAS, 1948 In the Aramaic Book of Enoch, in the Qumran writings in general, and in the original Syriac section of Manichaean scriptures quoted by Theodore bar Konai, he is called "malka raba de-ikara" (the Great King of Honor). Mani was also influenced by writings of the Assyrian gnostic Bardaisan (154–222), who, like Mani, wrote in Syriac, and presented a dualistic interpretation of the world in terms of light and darkness, in combination with elements from Christianity. Akshobhya in the Abhirati with the Cross of Light, a symbol of Manichaeism.
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According to his Confessions, after nine or ten years of adhering to the Manichaean faith as a member of the group of "hearers", Augustine became a Christian and a potent adversary of Manichaeism (which he expressed in writing against his Manichaean opponent Faustus of Mileve), seeing their beliefs that knowledge was the key to salvation as too passive and not able to effect any change in one's life. Some modern scholars have suggested that Manichaean ways of thinking influenced the development of some of Augustine's ideas, such as the nature of good and evil, the idea of hell, the separation of groups into elect, hearers, and sinners, and the hostility to the flesh and sexual activity, and his dualistic theology.A. Adam, Das Fortwirken des Manichäismus bei Augustin. In: ZKG (69) 1958, S. 1–25.
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The names entered Jewish tradition during the Babylonian captivity (605 BCE). Babylonian folklore and cosmology, a early Mesopotamian beliefs under the dualistic influence of Zoroastrianism, centered around anthropomorphic and zoomorphic representations of stars, planets, and constellations, including the four sons of the Sky Father carrying the Winged Sun, the throne of Wisdom. First the prophet Daniel, then authors such as Ezekiel hebraized this mythology, equating the Babylonian constellations with abstract forms held to be "sons of the gods", angels of the Lord of Israel, and heavenly animal cherubim. The 2 BC Book of the Parables (Ch XL) names the four angels accompanying the Ancient of Days, standing before the Lord of Spirits, "the voices of those upon the four sides magnifying the Lord of Glory": Michael, Raphael, Gabriel, and Phanuel.
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In his exegetical methods he synthesized between the rational Theodore and mystical writers like Evagrius. And most important, instead of breaking with Theodore because of some extreme interpretations of his teachings, like others did, Babai clarified his position to the point that differences with western Christology became superficial and mostly an issue of terminology. His Christology is far less dualistic than the one Nestorius seems to have presented. Babai in the 'Book of Union' teaches two (—not the Chalcedonian use of this term, essence), which are unmingled but everlastingly united in one (person, character, identity, also in Chalcedonian usage.) It is essential to use the Syrian terms here and not any translations, because the same words mean different things to different people, and the words must be accepted in the particular sense of each.
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These Kesins of the Vedic era, are described as follows by Karel Werner: The Vedic and Upanishadic texts of Hinduism, states Mariasusai Dhavamony, do not discuss self-inflicted pain, but do discuss self- restraint and self-control. The monastic tradition of Hinduism is evidenced in 1st millennium BCE, particularly in its Advaita Vedanta tradition. This is evidenced by the oldest Sannyasa Upanishads, because all of them have a strong Advaita Vedanta outlook.Stephen H Phillips (1995), Classical Indian Metaphysics, Columbia University Press, , page 332 with note 68 Most of the Sannyasa Upanishads present a Yoga and nondualism (Advaita) Vedanta philosophy.Antonio Rigopoulos (1998), Dattatreya: The Immortal Guru, Yogin, and Avatara, State University of New York Press, , pages 62–63 The 12th- century Shatyayaniya Upanishad is a significant exception, which presents qualified dualistic and Vaishnavism (Vishishtadvaita Vedanta) philosophy.
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Chatterji suggested that one reason for the hero-as- self interpretation of stories and myths is the human inability to view the world from any perspective but a personal one. In the Pulitzer Prize-winning book, The Denial of Death, Ernest Becker argues that human civilization is ultimately an elaborate, symbolic defense mechanism against the knowledge of our mortality, which in turn acts as the emotional and intellectual response to our basic survival mechanism. Becker explains that a basic duality in human life exists between the physical world of objects and a symbolic world of human meaning. Thus, since humanity has a dualistic nature consisting of a physical self and a symbolic self, he asserts that humans are able to transcend the dilemma of mortality through heroism, by focusing attention mainly on the symbolic selve.
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Unlike Jainism, Hindu philosophies encompass nondualism where all souls are identical as Brahman and posited as interconnected one While both Hinduism and Jainism believe "soul exists" to be a self-evident truth, most Hindu systems consider it to be eternally present, infinite and constant (vibhu), but some Hindu scholars propose soul to be atomic. Hindu thought generally discusses Atman and Brahman through a monistic or dualistic framework. In contrast, Jain thought denies the Hindu metaphysical concept of Brahman, and Jain philosophy considers the soul to be ever changing and bound to the body or matter for each lifetime, thereby having a finite size that infuses the entire body of a living being. Jainism is similar to Buddhism in not recognizing the primacy of the Vedas and the Hindu Brahman.
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Samadhi of the Sikh Maharajah Ranjit Singh in Lahore Samādhi or samadhi mandir is the Hindi name for a temple, shrine or memorial commemorating the dead (similar to a tomb or mausoleum), which may or may not contain the body of the deceased. Samadhi sites are often built in this way to honor people regarded as saints or gurus in Hindu religious traditions, wherein such souls are said to have passed into mahāsamādhi, or were already in samādhi (non-dualistic state of consciousness) at the time of death. rajas of Kutch and their courts, at Bhuj, Gujarat Samadhi is also used in Sikhism for the mausoleums of eminent figures, both religious and political. Examples include the Samadhi of Ranjit Singh in Lahore, and that of Maharaja Sher Singh near Lahore.
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His work includes research in embodied cognition, dynamical systems, adaptive behaviour in natural and artificial systems, biological modelling, complex systems, evolutionary robotics, and philosophy of science. His research is in the tradition established by Varela, Thompson and Rosch, which was an early example of the embodied, enactive approach to cognition. Di Paolo believes that embodiment and enactivism have the potential to increase our understanding in traditional problems of cognition, and advocates that these alternative views should be explored and developed further, rather than being subsumed (or 'watered down') under more traditional frameworks, such as the cartesian dualistic model. His promotion and exploration of embodiment and enactivism is carried on through his work in the academic consortium eSMCs, an EU funded project to investigate the role of sensorimotor contingencies in cognition.
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32, No. 4, pages 425-437AL Herman (1971), Indian Theodicy: Śaṁkara and Rāmānuja on Brahma Sūtra II. 1. 32-36, Philosophy East and West, Vol. 21, No. 3, pages 265-281 The monist Advaita school holds that ignorance or Avidya (wrong knowledge) is the root of "problem of evil"; in contrast, dualistic Vedanta schools hold karma and samsara to be the root.Stephen Kaplan (2007), Vidyā and Avidyā: Simultaneous and Coterminous?: A Holographic Model to Illuminate the Advaita Debate, Philosophy East and West, Volume 57, Number 2, pages 178-203 The atomistic physico-theological theories of Vaisheshika and Samkhya school are the focus of the first seventeen sutras of Pada 2.2. The theories of Buddhism are refuted in sutras 2.2.18 through 2.2.32, while the theories of Jainism are analyzed by the text in sutras 2.2.
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Lecture presented at the Worldwide Conference for Historical Research, 2012. The most complete set of surviving Manichaean writings were written in Chinese sometime before the 9th century and were found in the Mogao Caves among the Dunhuang manuscripts.Schmidt-Glintzer, Helwig, Chinesische Manichaeica, Wiesbaden, 1987 Chinese Manichaeism represents a set of teachings with the purpose of inducing awakening (佛 fó), and it is a dualistic religion that believes in the eternal fight between the principles of good/light and evil/darkness, the former being represented by a God known as Shangdi, Míngzūn 明尊 "Radiant Lord" or Zhēnshén 真神 "True God". Salvation is delivered by the Living Spirit (淨活風 Jìnghuófēng) of God, of whom there have been many manifestations in human form, including Mani (摩尼 Móní).
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" Though making points of a decidedly dualistic nature, Ptolemy supports his readings from "sayings" texts or logia: "We shall draw the proofs of what we say from the words of the Savior, which alone can lead us without error to the comprehension of reality." He quotes sayings of Jesus that can also be found in the gospels of Matthew and of John, and he quotes Paul. Ptolemy states in the letter that, "this division of the law (that is, god's own law) was established neither by the perfect god, as we have taught, nor surely by the devil -which it would be wrong to say- then the establisher of this division is distinct from them. And he is the craftsman and maker of this universe or world and the things within it.
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This quest for love — or "the search for an orgasm more apocalyptic than the one which preceded it" — allows the psychopath to become "an embodiment of the extreme contradictions of society which formed his character". Mailer presents a theme of dualistic "opposed extremes" in his characterisation of the hipster and the square. Tony Tanner believes that Mailer was excited by the twentieth century's "tendency to reduce all of life to its ultimate alternatives", noting the value that Mailer places on opposite couplings. The White Negro demonstrates Mailer's fondness for duality when he ponders if "the last war of them all will be between the blacks and the whites, or between the women and the men, or between the beautiful and the ugly", again listing some of his favorite alternatives.
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Hierarchy of Essential Forms of Human Togetherness from lowest to highest: the Herd, the Family & Live- Community, the Society, and the Collective Persons of Church and Nation. Hierarchy of Spheres of Consciousness (Forms of Cognition or Knowing) from lowest to highest: the Inanimate, the Animate, I-Thou and the Absolute. for his philosophy as a whole, as well as for a wide range of editorial topics. In spite many striking content similarities with scientific psychological theories, Scheler’s philosophy is, by contrast, first and foremost a serviceable speculative top-down emanation model,Formalism, p 94. guided by love and values, and based upon dualistic metaphysical principals Arthur R. Luther, “The Articulated Unity of Being in Scheler’s Phenomenology. Basic Drive and Spirit,” in Max Scheler (1874-1928) Centennial Essays, ed.
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He celebrates this gift of natural, direct experience, but points out that this experience is still dualistic in the sense that it only encompasses one side of the world. With regard to freedom of the will, Steiner observes that a key question is how the will to action arises in the first place. Steiner describes to begin with two sources for human action: on the one hand, the driving forces springing from our natural being, from our instincts, feelings, and thoughts insofar as these are determined by our character - and on the other hand, various kinds of external motives we may adopt, including the dictates of abstract ethical or moral codes. In this way, both nature and culture bring forces to bear on our will and soul life.
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From the 12th and 13th, a further development was Zen art, and it faces golden days in Muromachi Period, following the introduction of the faith by Dogen and Eisai upon their return from China. Zen art is mainly characterized by original paintings (such as sumi-e) and poetry (especially haikus), striving to express the true essence of the world through impressionistic and unadorned "non-dualistic" representations. The search for enlightenment "in the moment" also led to the development of other important derivative arts such as the Chanoyu tea ceremony or the Ikebana art of flower arrangement. This evolution went as far as considering almost any human activity as an art with a strong spiritual and aesthetic content, first and foremost in those activities related to combat techniques (martial arts).
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But in addition to these doctrines of an adoptionist origin, they held the Manichaean dualistic conception of the origin of the world. This has been partly preserved in some of their literary remains, and has taken deep root in the beliefs and traditions of Balkan nations with substantial Bogomil followings. The chief literature of all the heretical sects throughout the ages has been that of apocryphal Biblical narratives, and the popes Jeremiah or Bogumil are directly mentioned as authors of such forbidden books "which no orthodox dare read". Though these writings are mostly of the same origin as those from the older lists of apocryphal books, they underwent a modification at the hands of their Bogomil editors, so as to be useful for the propagation of their own specific doctrines.
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Ian MacDonald admires "Old Brown Shoe" as one of its author's "most forceful pieces" and "an archetypal B-side from an era when B-sides were worth flipping a single for". Walter Everett says the voice leading and harmony on "Old Brown Shoe" are "far more subtle and interesting" than such qualities in "The Ballad of John and Yoko", and views its dualistic theme as "more interesting" than McCartney's lyrics in "Hello, Goodbye". Tim Riley deems the song "at least as good a rocker as 'Savoy Truffle'" and, like "The Inner Light", an example of the Beatles continuing their tradition of offering high-quality and musically diverse B-sides. He describes Harrison's guitar solo as "daring" and a performance that "rises and falls with astonishing fluidity and control".
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The group's debut album Deltron 3030, released on May 23, 2000, is a concept album set in the year 3030 that tells of the dualistic conflict of fatalism that takes place between the moral concepts of "righteousness" and "malevolence." The story tells a prophetic tale of a warrior's thirst for battle as Del's alter ego, who goes by the name "Deltron-Zero," along with his comrade who happens to be a time- traveling cyborg wizard named "The Automator," face-off against megalithic corporations that megalomaniacally rule over our thermodynamic universe. The lyrics were written in less than two weeks and are characterized by extravagant allusions to futuristic outer-space themes in the tradition of Afrofuturist works by Sun Ra and George Clinton. Many samples originated with the contemporary French classical composer William Sheller.
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Zoroastrianism involves belief in an ongoing struggle between a creator god of goodness (Ahura Mazda) and a destroying god of hatred (Angra Mainyu), neither of which is omnipotent, which is a form of dualistic cosmology. The Greek god Ares, depending on time and region, was associated with all the horrors of war. Dystheists may themselves be theists or atheists, and in the case of either, concerning the nature of the God of Abrahamic faiths, will assert that God is not good, and is possibly, although not necessarily, malevolent, particularly (but not exclusively) to those who do not wish to follow that faith. For example, in his Sinners in the Hands of an Angry God (1741), Jonathan Edwards, a revivalist preacher, describes a god full of vengeful rage and contempt.
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At the same time, the input-output gates of the brain are actively closed and the chemical balance is shifted from aminergic to cholinergic. The result is an activated, offline, cholinergic brain which, per force rather than perchance, dreams. Waking and dreaming are thus two conscious states whose similarities and differences are now understood (Hobson & McCarley, 1977; Hobson, 1988, 1989, 1994/1999b, 1999a, 2001, 2002, 2005, 2009a, 2009b, 2011, 2012; Hobson & Friston, 2012, 2014). While acknowledging that this still does not resolve the “hard problem” (of consciousness), in that it fails to specify exactly how and why the activated waking and REM sleeping brain becomes conscious, Hobson suggests that one answer is that the “hard problem” is ill-posed in that it makes a dualistic distinction between brain and mind.
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Yet, they espouse Russian nationalism, ancestrality and ecology, and oppose Christianity (but not folk Orthodoxy, which is regarded as a continuation of Russian indigenous religion) and the Western "technocratic civilisation". Koliada Viatichey is theologically dualistic, giving prominence to the complementary principles of Belobog and Chernobog, respectively governing spirit and matter, a polar duality which reflects itself in humanity as the soul and the body. Polytheism is accepted for its ability to "account for the complexity of the world with its multiple good and evil forces", and particularly emphasised is the popular Russian belief in the great goddess of the Earth (Mokosh or Mat Syra Zemlya). Speransky has adopted the concept of Darna from Lithuanian Romuva, explaining it as ordered life "in accordance with the Earth and with the ancestors".
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By becoming aware of and overcoming these dualistic conceptions including the one between humans and animals, human knowledge of themselves and the world is expected to become more complete and holistic. The relationship between humans and animals (as well as the rest of the natural world) is often defined by the human rhetorical act of naming and categorizing animals through scientific and folk labeling. The act of naming partially defines the rhetorical relationships between humans and animals, though both may be understood to engage in rhetoric beyond human naming and categorizing. Contrary to the binary assumptions deriving from anthropocentrism, which regarded animals as creatures without extraordinarily qualities, it does exist some specific animals with a sort of phrónēsis which confers them capabilities to "learn and receive instruction" with rudimentary understanding of some significant signs.
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For example, the dualistic devotional traditions such as Madhvacharya's Dvaita Vedanta tradition of Hinduism champion a theistic premise, assert that human soul and Brahman are different, loving devotion to Brahman (god Vishnu in Madhvacharya's theology) is the means to release from Samsara, it is the grace of God which leads to moksha, and spiritual liberation is achievable only in after-life (videhamukti). The nondualistic traditions such as Adi Shankara's Advaita Vedanta tradition of Hinduism champion a monistic premise, asserting that the individual human soul and Brahman are identical, only ignorance, impulsiveness and inertia leads to suffering through Saṃsāra, in reality there are no dualities, meditation and self-knowledge is the path to liberation, the realization that one's soul is identical to Brahman is moksha, and spiritual liberation is achievable in this life (jivanmukti).
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These rulers encouraged the revival of the ancient Persian dualistic faith of Zoroastrianism and established it as the state religion, with the result that the Christians were increasingly subjected to repressive measures. Nevertheless, it was not until Christianity became the state religion in the West that enmity toward Rome was focused on the Eastern Christians. The metropolis of Seleucia assumed the title of "Catholicos", (Patriarch) and in AD 424 a council of the church at Seleucia elected the first patriarch to have jurisdiction over the whole church of the East, including India and Ceylon (Sri Lanka). The establishment of an independent patriarchate with nine subordinate metropoli contributed to a more favourable attitude by the Persian government, which no longer had to fear an ecclesiastical alliance with the common enemy, Rome.
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A major "dualist" religious leader, Miles allied himself with various groups that constituted the racist and anti-Semitic political-religious movement known as Christian Identity, including Aryan Nations, founding the "Mountain Church" on his property. Miles saw Earth as the site of a battle between a true God and a false god, with Jews acting as agents of the false God against the true "chosen people" that would be "white Aryans". According to political scientist Michael Barkun, his dualistic theology was important despite its idiosyncrasies, and "the avuncular Miles functioned as a kind of elder statesman of the racial movement". In 1971, Miles, former grand dragon of the Michigan Ku Klux Klan (KKK), was arrested for conspiring to bomb school buses in an attempt to stop the forced busing in Michigan.
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Following the disappointments and strife which took place in Missouri during initial attempts to establish a "City of the Saints" in the region, the concept of Zion evolved to encompass a less geographically- specific idea similar to the orthodox Christian concept of the "ekklesia" (See Ecclesia (Church)) or community of believers regardless of location. This concept is hinted at in such scriptural passages as the following: "Therefore, verily, thus saith the Lord, let Zion rejoice, for this is Zion—THE PURE IN HEART; therefore, let Zion rejoice, while all the wicked shall mourn."D&C; 97:21 (LDS Church ed.). Esoterically considered, "Zion" as used in this context is a dualistic term connoting a sanctified group of people living according to the commandments and ordinances as revealed to them.
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The Sikh holy scriptures refer to the One God who pervades the whole of space and is the creator of all beings in the universe. The following quotation from the Guru Granth Sahib highlights this point: However, there is a strong case for arguing that the Guru Granth Sahib teaches monism due to its non-dualistic tendencies: Sikhs believe that God has been given many names, but they all refer to the One God, VāhiGurū. Sikhs believe that members of other religions such as Islam, Hinduism and Christianity all worship the same God, and the names Allah, Rahim, Karim, Hari, Raam and Paarbrahm are frequently mentioned in the Sikh holy scriptures. Although there is no set reference to God in Sikhism, the most commonly used Sikh reference to God is Akal Purakh (which means "the true immortal") or Waheguru, the Primal Being.
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Unlike saints who > recognized and preached a diversity of doctrines for self / God realisation > and offered multiple paths to attain them, Nigamananda suggested the > realisation of the oneness of self and the supreme universal self (or > Parabrahman-परंब्रह्म) as the true and the highest goal of human life. For > most aspirants the path is one of true devotion to the perfect spiritual > master (Sadguru) who initiates them. Rendering personal service to the > Master and invoking his grace through prayers, chanting and simple > meditation are the chief modes of spiritual practice for them. They will > acquire non-dualistic realization that their Master is a realized soul > (Brahmajnani-ब्रह्मज्ञानी) and experience bliss due to intense love for him > over the course of time, when they are enabled to participate in his Leela > (love play-लिला) for helping others.
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Pérès derives the name from the event during the Trojan war when the Sun shone with unusual force, killing many of the Greek soldiers, as revenge for Agamemnon capturing Chryseis, the daughter of the priest of Apollo, Chryses. The family name Bona parte ("good part") could be seen as coming from a dualistic view of the good or light as one extreme, with mala parte ("bad part") being the opposite, darkness or hell (Pérès refers to the proclamation abi in malam partem, made by the priest during the ritual of exorcism). Several other aspects of Napoleon's origin and family could also be cast as betraying supposedly mythological origins: The location of Napoleon's birthplace, Corsica, in relation to France, corresponds to that of Delos, which is the mythical place of Apollo's birth, in relation to Greece. Napoleon's mother's name was Letizia.
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The most famous concept in Nishida's philosophy is the logic of basho (Japanese: 場所; usually translated as "place" or "topos"), a non- dualistic concrete logic, meant to overcome the inadequacy of the subject–object distinction essential to the subject logic of Aristotle and the predicate logic of Immanuel Kant, through the affirmation of what he calls the "absolutely contradictory self-identity", a dynamic tension of opposites that, unlike the dialectical logic of Georg Wilhelm Friedrich Hegel, does not resolve in a synthesis. Rather, it defines its proper subject by maintaining the tension between affirmation and negation as opposite poles or perspectives. When David A. Dilworth wrote about Nishida's work, he did not mention the debut book in his useful classification. In his book Zen no kenkyū (An Inquiry into the Good), Nishida writes about experience, reality, good and religion.
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Ecosophy also refers to a field of practice introduced by psychoanalyst, poststructuralist philosopher, and political activist Félix Guattari. In part Guattari's use of the term demarcates a necessity for the proponents of social liberation, whose struggles in the 20th century were dominated by the paradigm of social revolution, to embed their arguments within an ecological framework which understands the interconnections of social and environmental spheres. Guattari holds that traditional environmentalist perspectives obscure the complexity of the relationship between humans and their natural environment through their maintenance of the dualistic separation of human (cultural) and nonhuman (natural) systems; he envisions ecosophy as a new field with a monistic and pluralistic approach to such study. Ecology in the Guattarian sense, then, is a study of complex phenomena, including human subjectivity, the environment, and social relations, all of which are intimately interconnected.
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Gavin Flood describes this "Tantric age" as follows: Though the whole northern and Himalayan part of India was involved in the development of tantra, Kashmir was a particularly important center, both Saiva and Buddhist and numerous key tantric texts where written there according to Padoux. According to Alexis Sanderson, the Śaiva Tantra traditions of medieval Kashmir were mainly divided between the dualistic Śaiva Siddhanta and the non- dualist theology found in Śakta lineages like the Trika, Krama and Kaula. The non-dualists generally accepted and made use of sexual and transgressive practices, while the dualists mostly rejected them. Saiva tantra was especially successful because it managed to forge strong ties with South Asian kings who valued the power (shakti) of fierce deities like the warrior goddess Durga as a way to increase their own royal power.
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It is, as an Upanishad, a part of the corpus of Vedanta literature that presents the philosophical concepts of Hinduism. The Varaha Upanishad emphasizes that liberation from sorrow and fear requires a human being to know the non- dualistic nature of existence, oneness between Self, Brahman and Vishnu, and the role of Yoga in self-liberation, and lists ten Yamas (virtues) as essential to a liberation of one's soul: nonviolence, satya, asteya, brahmacharya, compassion, rectitude, kshama, non-hypocrisy, mitahara, and shaucha. The text describes the Jivanmukta as one whose inner state, amongst other things, is neither affected by happiness nor by suffering inflicted on him, who does not shrink out of fear from the world, nor the world shrinks from him with fear, and whose sense of calm and inner contentment is free from anger, fear, and joy toward others.
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1\. As the chapter's title makes obvious, a criticism of Google runs throughout, and is attended by parallel criticisms of other major internet-based businesses, like Amazon, Facebook and Apple Inc.. However, the author(s)' main purpose is to explain current technology in a general way, as it relates to their proposed program of revolution. As one example, Twitter's roots are described in old cellphone apps which protestors used to coordinate during the 2004 Republican National Convention. It is observed that the internet and its various companies and services are supplanting traditional governments in various ways. 2. Technology companies and the big data that they use to monitor behavior are characterized as upsetting "the old dualistic Western paradigm where there is the subject and the world, the individual and society", and replacing that model with (human) beings who define themselves in terms of their networks and their data. 3.
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Historically within Hinduism there are two conflicting philosophies regarding the relationship between living beings (jiva or atma) and God (Ishvara, Brahman or Bhagavan). Advaita schools assert the monistic view that the individual soul and God are one and the same, "This interpretation of the Upanishads, that the individual soul and God are absolutely non-different, is what distinguishes advaita from other forms of Vedanta." whereas Dvaita schools give the dualistic argument that the individual soul and God are eternally separate. "Dvaita,... asserts that the difference between the individual soul or Jiva, and the Creator, or Ishvara, is eternal and real" The philosophy of Achintya-bheda-abheda includes elements of both viewpoints. The living soul is intrinsically linked with the Supreme Lord, and yet at the same time is not the same as God - the exact nature of this relationship being inconceivable to the human mind.
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Map showing Balkh (here indicated as Bactres), the capital of Bactria during the Hellenistic Age Since the Indo-Iranians built their first kingdom in Balkh (Bactria, Daxia, Bukhdi) some scholars believe that it was from this area that different waves of Indo-Iranians spread to north-east Iran and Seistan region, where they, in part, became today's Persians, Tajiks, Pashtuns and Baluch people of the region. The changing climate has led to desertification since antiquity, when the region was very fertile. Its foundation is mythically ascribed to Keyumars, the first king of the world in Persian legend; and it is at least certain that, at a very early date, it was the rival of Ecbatana, Nineveh and Babylon. For a long time the city and country was the central seat of the dualistic Zoroastrian religion, the founder of which, Zoroaster, died within the walls according to the Persian poet Firdowsi.
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Scholars have also expressed varying views whether Shvetashvatara Upanishad is a monotheistic, pantheistic or monistic text.A Kunst, Some notes on the interpretation of the Ṥvetāṥvatara Upaniṣad, Bulletin of the School of Oriental and African Studies, Vol. 31, Issue 02, June 1968, pages 309-314; Doris SrinivasanD Srinivasan (1997), Many Heads, Arms, and Eyes, Brill, , pages 96-97 and Chapter 9 states that the Upanishad is a treatise on theism, but it creatively embeds a variety of divine images, an inclusive language that allows "three Vedic definitions for personal deity". The Upanishad includes verses wherein God can be identified with the Supreme (Brahman-Atman, Self, Soul) in Vedanta monistic theosophy, verses that support dualistic view of Samkhya doctrines, as well as the synthetic novelty of triple Brahman where a triune exists as the divine soul (Deva, theistic God), individual soul (self) and nature (Prakrti, matter).
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In terms of location, Chinese leaders set up special economic zones to attract foreign investment since 1980, with the first four in Shenzhen, Zhuhai, and Shantou in Guangdong province and Xiamen in Fujian province. The second wave came in 1984 when Chinese government set up 14 more special economic zones in coastal area. Four years later, Chinese government designated Hainan island as a separate province and another special economic zone. In 1992, Chinese leaders furthered the process by setting up special economic zones in Pudong area in Shanghai and two dozen more in inner cities. Economist Barry Naughton argues that the preference for setting up special economic zones “is consistent with the dualistic system that was such a prominent feature of the trading regime” and “permitted incremental progress within a rigid system.” Special economic zones in this sense were a laboratory for Chinese leaders to test the economic policies.
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In non- dualistic (Advaita) school of Vedanta, the creator is not the ultimate reality, "I am God" is the supreme truth, the pursuit of self-knowledge is spirituality, and it shares the general concepts of karma-rebirth-samsara ideas found in Buddhism with some important differences. In a commentary to Brahma Sutras (III, 2, 38, and 41), a Vedantic text, Adi Sankara, an Indian philosopher who consolidated the doctrine of Advaita Vedanta, a sub-school of Vedanta, argues that the original karmic actions themselves cannot bring about the proper results at some future time; neither can super sensuous, non- intelligent qualities like adrsta—an unseen force being the metaphysical link between work and its result—by themselves mediate the appropriate, justly deserved pleasure and pain. The fruits, according to him, then, must be administered through the action of a conscious agent, namely, a supreme being (Ishvara). A human's karmic acts result in merits and demerits.
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As early as 1818 he had written an essay on ecstasis; and in 1835 he published the first volume of his Die Offenbarung nach dem Lehrbegriff der Synagoge. In this work, for which he prepared himself by a careful study of comparative religion, he, though a freethinker, endeavored to raise revelation from a religious belief to a philosophic truth. While, according to him, all important philosophic systems lead to the dualistic struggle between good and evil, the revelation of the Old Testament places in the forefront as axioms "creatio ex nihilo," and, consequently, the unity of God, belief in which is essential to religion and morality. The second volume of Steinheim's life-work consisting of twenty-five lectures, appeared under the title Das Dogma der Synagoge als Exakte Wissenschaft; the third volume (1863) treats of the struggle between revelation and paganism; while the fourth volume (1865) contains a series of separate essays on various subjects (e.g.
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In ancient Turkish belief, Tangri (God) Kara Han is neither male nor female nor even human in form, but a pure-white goose that flies constantly over an endless expanse of water (time), the benign creator of all that is, including the other, lesser gods. Among all Altaic Tartars the dualistic division is most clear (Ulgen and Erlik), and the highest god, Tengre Kaira Khan, is a good power. But before Ak Ana appears to urge it to create, Kara-han becomes anxious, creation occurring in a context of loneliness, turmoil and fear: the water becomes turbulent, but it reassures itself that it "need not fear" (the implication of such self-reassurance being that it is indeed afraid). Supreme being in the universe it created, Kara-han is the ruler of the three realms of air, water and land, seated on the seventeenth level of the universe, from which it determines the fate of its creation.
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In the third book of the trilogy, Mind, Modernity, Madness: The Impact of Culture on Human Experience, Greenfeld first lays out the philosophical premises and a methodology for studying human experience by attempting to overcome the mind/body or psychophysical problem. The reviewer of the book in the American Journal of Sociology, Karen Cerulo, writes: “Greenfeld builds her argument on a theoretical foundation that challenges long-standing conceptions of mind. She suggests that we replace dominant dualistic approaches in this realm—those that partition the material and the spiritual—and instead treat reality as a tripartite structure “consisting of three autonomous but related layers, with the two upper ones being emergent phenomena—the layer of matter, the layer of life, and the layer of the mind”. As her argument unfolds, she focuses more specifically on the qualities of mind, identifying the biological elements from which mind grows and by which its development is constrained.
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Helen Vendler (in Words Chosen Out of Desire) presents the poem as a "double scherzo" on her in the possessive sense and on of in its partitive and possessive sense. The long sequence of possessive phrases Vendler refers to may be enumerated as: 'of the motions', 'of her wrist', 'of her thought', 'of the plumes', 'of this creature', 'of this evening', 'of sails', 'of her fan', 'of the sea', and 'of the evening'. This litany in sequence using the possessive form involving repeated ofs shows syntactically what the poem states semantically, Vendler proposes: the interpenetration of mind and nature, the denial of "significant difference" among the objects of the various of-clauses. This semantics may be read as a naturalistic denial of metaphysical dualism between mind and matter, a natural twin to the reading of "Invective Against Swans" as mocking the dualistic soul and its dubious journey to a realm that transcends nature.
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These verses are primarily about the nature of human existence and universe, and ideas about the metaphysical principle of Ultimate Reality called Brahman. The first chapter discusses the metaphysics of Absolute Reality, the second chapter reviews and addresses the objections raised by the ideas of competing orthodox schools of Hindu philosophies such as Nyaya, Yoga, Vaisheshika and Mimamsa as well as heterodox schools such as Buddhism and Jainism,Gregory Darling (2007), An Evaluation of the Vedāntic Critique of Buddhism, Motilal Banarsidass, , pages 161-164 the third chapter discusses epistemology and path to gaining spiritually liberating knowledge, and the last chapter states why such a knowledge is an important human need. The Brahma Sūtras is one of three most important texts in Vedanta along with the Principal Upanishads and the Bhagavad Gita. It has been influential to various schools of Indian philosophies, but interpreted differently by the non-dualistic Advaita Vedanta sub-school, the theistic Vishishtadvaita and Dvaita Vedanta sub-schools, as well as others.
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The Sith cultivate a connection to the dark side of the Force, which provides them with easy access to superhuman power and arcane knowledge; however, the trade-off is the severe cost of adopting a dark triad personality that corrodes their basic capacity for empathy, kindness, and love. Throughout Star Wars media and in popular culture, the Sith are infamous as the dualistic antagonists to the Jedi, an affiliation of altruistic warriors who strive to use their own martial training and connection to the "light side" of the Force to promote peace and the common welfare throughout the galaxy. The Sith have a philosophical framework that "justifies" their ruthless and self-serving actions, but their agenda are considered appalling by society in general, and the Jedi who actively oppose them. To counteract the Jedi's benevolent influence, the Sith were responsible for secretly instigating many small regional conflicts as part of their larger plan to destabilize the Republic and eventually take control of the galaxy.
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Samuel Despite the treaty and the largely peaceful era that followed, the strategic position of the Bulgarian Empire remained difficult. The country was surrounded by aggressive neighboursthe Magyars to the north-west, the Pechenegs and the growing power of Kievan Rus' to the north-east, and the Byzantine Empire to the south, which proved to be an unreliable neighbour. Bulgaria suffered several devastating Magyar raids between 934 and 965. The growing insecurity, as well as expanding influence of the landed nobility and the higher clergy at the expense of the personal privileges of the peasantry, led to the emergence of Bogomilism, a dualistic heretic sect that in the subsequent centuries spread to the Byzantine Empire, northern Italy and southern France (cf. Cathars). To the south, the Byzantine Empire reversed the course of the Byzantine–Arab wars against the declining Abbasid Caliphate and in 965 discontinued the payment of the tribute, leading to sharp deterioration in their relations. In 968 the Byzantines incited Kievan Rus' to invade Bulgaria.
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In the Upanishads, it has been variously described as Sat-cit-ānanda (truth-consciousness-bliss) as well as having a form (Sakar)Eliot Deutsch (1980), Advaita Vedanta : A Philosophical Reconstruction, University of Hawaii Press, , Chapter 1 and as the unchanging, permanent, highest reality. Brahman is discussed in Hindu texts with the concept of Atman (),(Self), personal, impersonal or Para Brahman, or in various combinations of these qualities depending on the philosophical school.Klaus K. Klostermaier (2007), A Survey of Hinduism, Third Edition, State University of New York Press, , Chapter 12: Atman and Brahman – Self and All In dualistic schools of Hinduism such as the theistic Dvaita Vedanta, Brahman is different from Atman (soul) in each being.Michael Myers (2000), Brahman: A Comparative Theology, Routledge, , pages 124–127Thomas Padiyath (2014), The Metaphysics of Becoming, De Gruyter, , pages 155–157 In non-dual schools such as the Advaita Vedanta, Brahman is identical to the Atman, is everywhere and inside each living being, and there is connected spiritual oneness in all existence.
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Misteriosa Buenos Aires (Spanish for Mysterious Buenos Aires) is a 1950 book of literary fiction by Manuel Mujica Laínez, containing no fewer that 42 short stories (average length: 6.4 pages) illustrating life in Buenos Aires from the time of its mythical First Foundation, in 1536, to 1904. The book is ultimately a digest of civilized life on the site of the Great City and one of the prime examples of a key theme in Argentine literature, first invoked by Sarmiento: the dualistic struggle between Civilization and Barbarism. The first story, "El hambre" ("Famine") shows the first European settlers starving behind a flimsy, improvised palisade, as they nervously eye the Indian bonfires in the surrounding darkness. The final tale, "El salón dorado" ("The Gold Drawing-room") has a ruined grande dame of 1904 sitting despairingly in the golden salon of her great mansion, awaiting the auctioneers, "like gray and black animals, like wolves and hyenas around the great bonfire".
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Grave of Dumas (Paris) Dumas was one of the first to criticise the electro-chemical doctrines of Jöns Jakob Berzelius, which, at the time his work began, were widely accepted as the true theory of the constitution of compound bodies, and opposed a unitary view to the dualistic conception of the Swedish chemist. In a paper on the atomic theory, published in 1826, he anticipated to a remarkable extent some ideas which are frequently supposed to belong to a later period; and the continuation of these studies led him to the ideas about substitution (metalepsis) which were developed about 1839 into the theory (Older Style Theory) that in organic chemistry there are certain types which remain unchanged even when their hydrogen is replaced by an equivalent quantity of a halide element. The classification of organic compounds into homologous series was advanced as one consequence of his researches into the acids generated by the oxidation of the alcohols. Dumas also showed that kidneys remove urea from the blood.
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Faravahar (or Ferohar), one of the primary symbols of Zoroastrianism, believed to be the depiction of a Fravashi (guardian spirit) Aside from ancient Greek studies of the "good", the eastern part of ancient Persia almost five thousand years ago a religious philosopher called Zoroaster simplified the pantheon of early Iranian gods. into two opposing forces: Ahura Mazda (Illuminating Wisdom) and Angra Mainyu (Destructive Spirit) which were in conflict. For the western world, this idea developed into a religion which spawned many sects, some of which embraced an extreme dualistic belief that the material world should be shunned and the spiritual world should be embraced. Gnostic ideas influenced many ancient religions which teach that gnosis (variously interpreted as enlightenment, salvation, emancipation or "oneness with God") may be reached by practising philanthropy to the point of personal poverty, sexual abstinence (as far as possible for hearers, total for initiates) and diligently searching for wisdom by helping others.
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Edelmann and other scholars state that the dualistic concept of Asura and Deva in Hinduism is a form of symbolism found throughout its ancient and medieval literature.Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 427-466Doris Srinivasan (1997), Many Heads, Arms and Eyes: Origin, Meaning, and Form of Multiplicity in Indian Art, Brill Academic, , pages 130-131 In the Upanishads, for example, Devas and Asuras go to Prajāpati to understand what is Self (Atman, soul) and how to realize it. The first answer that Prajāpati gives is simplistic, which the Asuras accept and leave with, but the Devas led by Indra do not accept and question because Indra finds that he hasn't grasped its full significance and the given answer has inconsistencies. Edelmann states that this symbolism embedded in the Upanishads is a reminder that one must struggle with presented ideas, learning is a process, and Deva nature emerges with effort.
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As the "Elders" are representative of both the Old and New Testament Saints, and the Old Testament Saints are represented by the Twelve Tribes of Israel, and the New Testament Saints' by the Twelve Apostles of the Lamb, they together make up 24 representative characters. Although somewhat problematic is that John's own presence in the scene as himself and in conversation with one of the 24 elders, makes for some double accounting by this interpretation. This distinction is clearly brought out in the description of the New Jerusalem, where the 12 Foundation Stones are named after the Twelve Apostles of the Lamb, and the 12 Gates after the Twelve Tribes of Israel. Alternatively the 24 Elders may refer to the dualistic 24 celestial archetypes that are divided into two as 12 and 12 archetypes each sharing each others' respective dual quarters of an archetype element, shared in pairs of two. Rev. 21:10-14.
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Only a few texts of the Cathars remain, as preserved by their opponents (such as the Rituel Cathare de Lyon) which give a glimpse into the ideologies of their faith. One large text has survived, The Book of Two Principles (Liber de duobus principiis), which elaborates the principles of dualistic theology from the point of view of some Albanenses Cathars. It is now generally agreed by most scholars that identifiable historical Catharism did not emerge until at least 1143, when the first confirmed report of a group espousing similar beliefs is reported being active at Cologne by the cleric Eberwin of Steinfeld.See especially R. I. Moore's The Origins of European Dissent, and the collection of essays Heresy and the Persecuting Society in the Middle Ages: Essays on the Work of R.I. Moore for a consideration of the origins of the Cathars, and proof against identifying earlier heretics in the West, such as those identified in 1025 at Monforte, outside Milan, as being Cathars.
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The curriculum of Rohr's school is founded on seven themes developed by Rohr and explored in his book Yes, And.... In his 2016 book The Divine Dance, Rohr suggests that the top-down hierarchy approach of western Christianity since Constantine has held ecumenical traditions back for centuries, and that the future of people of faith will have to be awakening to a bottom-up approach. Rohr maintains what he would call prophetic positions, on the "edge of the inside" of a church that he sees as failing to transform people, and so increasingly irrelevant. In a critique of Rohr published in the New Oxford Review, Fr. Bryce Sibley writes that Rohr asserts that God holds both the masculine and the feminine together rather than either or binary dualistic thinking and criticizes ecumenical religious rituals that focus on rules rather than the paramount centrality of relationship with God, and neighbor. In 2000, Rohr publicly endorsed Soulforce, an organization which challenges religion-based LGBTQ oppression through nonviolent protest.
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Thematically more polarized than its predecessor Ihmisten edessä, Seili has been described as being based on contrasts as it deals with both darker and happier themes and combines elements of classical music with pop and schlager melodies with rock. Vartiainen has said the overall inspiration for the album came from the imagery of the movie Blade Runner and songs from the 1980s she used in her programs during her figure skating career. The name of the album symbolizes "a trip to an unknown island, an escape from normal life to the world of music" and the content of the album places "during the dramatical moments between 3 am and 5 am" when a day ends a new one begins and people are, as Vartiainen has put it, "sensitive to new ideas", due to either fatigue or intoxication. Vartiainen attributes the dualistic nature of the album to her professional relation with the lyricists Mariska and Teemu Brunila, who Vartiainen is also friends with, saying "Mariska knows well Vartiainen's darker, more philosophical side".
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John Wilson attacked the Zoroastrian reverence of the Amesha Spenta and Yazatas as a form of polytheism, although the Parsis at the time immediately refuted this allegation and insisted that he had in fact addressed the Bundahishn, a text whose relevance to their practice was remote. Critics also commonly claim that Zoroastrians are worshipers of other deities and elements of nature, such as of fire—with one prayer, the Litany to the fire (Atesh Niyaesh), stating: "I invite, I perform (the worship) of you, the Fire, O son of Ahura Mazdā together with all fires"—and Mithra. Some critics have charged Zoroastrians with being followers of dualism, who only claimed to be followers of monotheism in modern times to confront the powerful influence of Christian and Western thought which "hailed monotheism as the highest category of theology." Critics insist that the monotheistic reformist view is seen to contradict the conservative (or traditional) view of a dualistic worldview most evident in the relationship between Ahura Mazda and Angra Mainyu.
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What has been called the Papuan type of mythology seems to be characterized by a relative absence of cosmogonic myths, by the prominence of ghosts, and by a general simplicity and naivete; and this category also appears to show an extensive development of tales of local distribution only, corresponding to the discreteness and lack of relationship on the linguistic side. The Melanesian stratum, on the other hand, exhibits a considerably greater evolution on the side of cosmogony, an especial fondness for cannibalistic tales, and a rudimentary dualistic character which is revealed in the many stories of the wise and foolish culture hero brothers. Further examination of this Melanesian type seems to indicate that it is by no means a unit, although, because of the character of the material, any conclusions must be wholly tentative. The following grouping is suggested: :#myths of general distribution throughout Melanesia; :#those confined more or less strictly to New Guinea and the immediate vicinity; and :#those similarly restricted in their distribution to Fiji, the New Hebrides, and the Banks and Santa Cruz Islands.
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Vygotsky's triangular representation of mediated action attempts to explain human consciousness development in a manner that did not rely on dualistic stimulus–response (S-R) associations. in mediated action the Subject, Object, and Artifact stand in a dialectical relationship whereby each affects the other and the activity as a whole."the dialectic relationship between subject and object as a fundamental unit of analysis for all human endeavour" For Vygotsky's idea of a "complex, mediated act" commonly expressed as a triad of subject, object and mediating artifact, see Vygotsky argues that the use of signs leads to a specific structure of human behavior, which breaks away from mere biological development allowing the creation of new forms of culturally-based psychological processes – hence the importance of (cultural-historical) context: individuals could no longer be understood without their cultural environment, nor society without the agency of the individuals who use and produced these artifacts. The objects became cultural entities, and action oriented towards the objects became the key to understanding the human psyche.
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As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".M. Prabhakar (2012), Review: An Introduction to Indian Philosophy, Philosophy in Review, 32(3), pages 158–160 Brahman as well the Atman in every human being (and living being) is considered equivalent and the sole reality, the eternal, self-born, unlimited, innately free, blissful Absolute in schools of Hinduism such as the Advaita Vedanta and Yoga.Barbara Holdrege (2004), The Hindu World (Editors: S. Mittal and G. Thursby), Routledge, , pages 241–242Anantanand Rambachan (2014), A Hindu Theology of Liberation: Not-Two Is Not One, State University of New York Press, , pages 131–142Ian Whicher (1999), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, State University of New York Press, , pages 298–300; Mike McNamee and William J. Morgan (2015), Routledge Handbook of the Philosophy of Sport, Routledge, , pages 135–136, Quote: "As a dualistic philosophy largely congruent with Samkhya's metaphysics, Yoga seeks liberation through the realization that Atman equals Brahman; it involves a cosmogonic dualism: purusha an absolute consciousness, and prakriti original and primeval matter.
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The Court opined about the dualistic nature of the U.S. political system: > There is in our political system a government of each of the several States, > and a Government of the United States. Each is distinct from the others, and > has citizens of its own who owe it allegiance, and whose rights, within its > jurisdiction, it must protect. The same person may be at the same time a > citizen of the United States and a citizen of a State, but his rights of > citizenship under one of those governments will be different from those he > has under the other.Cruikshank, 92 U.S. 542 at 549 The ruling said that all U.S. citizens are subject to two governments, their state government and the other the national government, and then defined the scope of each: > The Government of the United States, although it is, within the scope of its > powers, supreme and beyond the States, can neither grant nor secure to its > citizens rights or privileges which are not expressly or by implication > placed under its jurisdiction.
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While trying to find the relation between individual and group ethics, he stressed the complexity of any social situation and resorted to a new formula of "dualistic ethics". Niebuhr analysed the injustice of modern industrial civilization and emphasized the contrast between "moral man and immoral society": > "Individual men may be moral in the sense that they are able to consider > interests other than their own in determining problems of conduct, and are > capable, on occasion, of preferring the advantages of others to their own > […] But all these achievements are more difficult, if not impossible, for > human societies and social groups. In every human group there is less reason > to guide and to check impulse, less capacity for self-transcendence, less > ability to comprehend the need of others and therefore more unrestrained > egoism than the individuals, who compose the groups, reveal in their > personal relationships."King M. L., Reinhold Niebuhr's Ethical Dualism, 1952 > link Therefore, according to Niebuhr, man as an individual is naturally provided with some unselfish impulses to which he is obliged by his conscience.
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Underlying the concept of "mind uploading" (more accurately "mind transferring") is the broad philosophy that consciousness lies within the brain's information processing and is in essence an emergent feature that arises from large neural network high-level patterns of organization, and that the same patterns of organization can be realized in other processing devices. Mind uploading also relies on the idea that the human mind (the "self" and the long-term memory), just like non-human minds, is represented by the current neural network paths and the weights of the brain synapses rather than by a dualistic and mystic soul and spirit. The mind or "soul" can be defined as the information state of the brain, and is immaterial only in the same sense as the information content of a data file or the state of a computer software currently residing in the work-space memory of the computer. Data specifying the information state of the neural network can be captured and copied as a "computer file" from the brain and re-implemented into a different physical form.
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The cosmogenic myth common in Sumer was that of the hieros gamos, a sacred marriage where divine principles in the form of dualistic opposites came together as male and female to give birth to the cosmos. In the epic Enki and Ninhursag, Enki, as lord of Ab or fresh water (also the Sumerian word for semen), is living with his wife in the paradise of Dilmun where Despite being a place where "the raven uttered no cries" and "the lion killed not, the wolf snatched not the lamb, unknown was the kid-killing dog, unknown was the grain devouring boar", Dilmun had no water and Enki heard the cries of its goddess, Ninsikil, and orders the sun- god Utu to bring fresh water from the Earth for Dilmun. As a result, Dilmun was identified with Bahrain, whose name in Arabic means "two seas", where the fresh waters of the Arabian aquifer mingle with the salt waters of the Persian Gulf. This mingling of waters was known in Sumerian as Nammu, and was identified as the mother of Enki.
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Influenced by such leading figures as Liebig and Dumas, by 1856 Wurtz became a powerful advocate of a reform in chemical theory then being led by Charles Gerhardt and Alexander Williamson. This new chemistry of the 1850s took the idea of chemical atoms seriously, adopted atomic weights for the elements that strongly resemble the modern ones, and proposed a unitary schematic plan that opposed the dualistic theory derived from the work of Jons Jacob Berzelius. Soon thereafter, Wurtz also adopted the new structural theory that was developing from the work of younger chemists such as August Kekulé. However, a kind of skeptical positivism was influential in France during the second half of the nineteenth century, and Wurtz's efforts to gain a favorable hearing for atomism and structuralism in his homeland were largely frustrated. Wurtz's first published paper was on hypophosphorous acid (1841), and the continuation of his work on the acids of phosphorus (1845) resulted in the discovery of sulfophosphoric acid and phosphorus oxychloride, as well as of copper hydride.
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The Samkhya school of Hinduism cites this verse for Vedic support of their dualistic doctrine. The Vedanta school, in contrast, cites the same verse but points to the context of the chapter which has already declared that everything, including the feminine (Prakrti) and masculine (Purusha), the individual soul and the cosmic soul, is nothing but Oneness and of a single Brahman. The verses 4.9 and 4.10 of Shvetashvatara Upanishad state the Māyā doctrine found in many schools of Hinduism. The text asserts that the Prakrti (empirical nature) is Māyā, that the individual soul is caught up by this Māyā (magic, art, creative power),Older translations such as by Deussen translate Maya as "magic", as "art" by Max Muller; a more recent translation by Dominic Goodall translates Maya as "creative power", as does N.V. Isaeva; see Dominic Goodall (1996), Hindu Scriptures, University of California Press, , page 195; Natalia Isaeva (1995), From Early Vedanta to Kashmir Shaivism: Gaudapada, Bhartrhari, and Abhinavagupta, SUNY Press, , page 26 and that the cosmic soul is the Māyin (magician).
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The initial step in this path is the ritual of initiation (diksa), which opens to door to future liberation at death. In the non-dualistic and transgressive (or "left hand") traditions like the Kali cults and the Trika school, rituals and pujas can include certain left hand path elements that are not found in the more orthodox traditions. These transgressive elements include the use of skulls and other human bone implements (as part of the Kapalika vow), fierce deities like Bhairava, Kubjika and Kali which were used as part of meditative visualizations, ritual possesion by the deities (avesa), sexual rites and offering the deity (as well as consuming) certain impure substances like meat, alcohol and sexual fluids. Padoux explains the transgressive practices as follows: > On the ritual and mental plane, transgression was an essential trait by > which the nondualistic Tantric traditions set themselves apart from other > traditions — so much so that they used the term “nondualistic practice” > (advaitacara) to refer to the Kaula transgressive practices as a rejection > of the duality (dvaita) of pure and impure in brahmanical society.
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During Season 7, Jim Cutler takes a dualistic view of Harry: on the one hand he says that Harry's TV work is hugely successful and will be a major part of SC&P; in the future, but he also bluntly tells Harry "you may be the most dishonest man I have ever worked with." Jim decides that Harry should finally be offered a partnership and the senior partners agree, though Joan and Roger are outspoken in their opposition. Harry is surprised to run into Don when they both end up at a Los Angeles party for one of Megan's actress friends. The two men are uncomfortable at the event and go to a bar, where Harry says he wishes Don was back (which Don barely notices) before stating that Jim and Lou Avery are planning a major cigarette-company account bid because that will allow them to get rid of Don (which Don very much notices, and uses when he crashes the meeting and ultimately ruins the account bid).
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In meeting the mythical goddess, the woman is allowed to recapture the fire and inner-strength she had abandoned, both in her past and present incarnations, and is taught about the "light" and "dark" forces of the world at large. The Fire Muse reminds the woman that more than just her own mortal pains and desires are of concern and, together, as the fiery goddess calls upon the woman to see the world from a higher perspective, they weave a spell to protect the light of the world from the forces of darkness. The woman ends her journey at dawn, renewed and grateful for her place in the world and for all of the people that have inhabited her life, including her former lover. In an interview with Instinct, Amos spoke of relating "to both the male and female in this story," while during her interview with The Interview People, she stressed that the themes tackled on the record are dualistic in nature for her, whereby they are somewhat telling of both "intimate conflict[s]" within her own marriage along with the "greater problem[s]" of the world today.
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Chéng Hào (, 1032-1085), Courtesy name Bóchún (), was a Chinese philosopher and politician from Luoyang, China. In his youth, he and his younger brother Cheng Yi were students of Zhou Dunyi, one of the architects of Neo-Confucian cosmology. His philosophy was dualistic (between all that is tangible and all that is intangible) and pantheistic (believing that all that is intangible is the same thing, such as god, the human nature, feelings, actions (we see things acting, but not the action itself), movement (likewise), social roles and relations (likewise), chance, etc., and that such a unified, universal principle is in everything that is sensible [rather than in an external reality as in Platonism]); among his quotes are "outside dao there are no things and outside things there is no dao", "we call it god to emphasize the wonderful mystery of principle in ten thousand things, just as we call it lord (di) to characterize its being the ruler of events" and "in terms of the reality, it is change; in terms of principle, it is dao; in terms of its function, it is god; in terms of its destiny in a human being, it is human nature".
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Max Muller, The Shvetashvatara Upanishad, Oxford University Press, pages xxxiv and xxxvii Grierson as well as Carus note that the first epilogue verse 6.21 is also notable for its use of the word Deva Prasada (देवप्रसाद, grace or gift of God), but add that Deva in the epilogue of the Shvetashvatara Upanishad refers to "pantheistic Brahman" and the closing credit to sage Shvetashvatara in verse 6.21 can mean "gift or grace of his Soul". Doris SrinivasanD Srinivasan (1997), Many Heads, Arms, and Eyes, Brill, , pages 96-97 and Chapter 9 states that the Upanishad is a treatise on theism, but it creatively embeds a variety of divine images, an inclusive language that allows "three Vedic definitions for personal deity". The Upanishad includes verses wherein God can be identified with the Supreme (Brahman-Atman, Self, Soul) in Vedanta monistic theosophy, verses that support dualistic view of Samkhya doctrines, as well as the synthetic novelty of triple Brahman where a triune exists as the divine soul (Deva, theistic God), individual soul (self) and nature (Prakrti, matter). Tsuchida writes that the Upanishad syncretically combines monistic ideas in Upanishad and self-development ideas in Yoga with personification of Shiva-Rudra deity.
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Eriko Ogihara-Schuck, lecturer in American studies at the Technical University of Dortmund, conducted a comparative analysis of the Japanese- language manga and anime with their English translations, and demonstrates that American translations have resulted in the "Christianizing of Miyazaki's animism". She indicates that this was probably done inadvertently in the case of the manga translation, which retains animistic elements and contains pantheistic phrases, but may have been more deliberate in the translation of dialogue and narration for Disney's release of the film. In the case of the manga she attributes this "Christianizing" to the limitations of the languages involved, particularly the absence of precise English equivalents for Japanese words and concepts such as kami, oni and kishin and honorific titles such as sama. As another explanation, she offers that translators of both the manga and the film work from a Judeo-Christian background, in a language suffused with Judeo-Christian idioms not found in Japanese, which they introduce to the text, and she indicates that the translators work for an audience more accustomed to, and with the expectation of, the Judeo-Christian religions' dualistic, good versus evil worldview in fictional narratives.
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From this, he notes that the anti-democratic Tsarist heritage meant that the Bolsheviks, who were aided into power by World War One, were a minority who, when faced with a counter-revolution and invading Western powers, continued "the extraordinary needs of 'war communism'", which "put the seal of authoritarianism" on the revolution; thus, for Kovel, Lenin and Trotsky "resorted to terror", shut down the Soviets (workers' councils) and emulated "capitalist efficiency and productivism as a means of survival", setting the stage for Stalinism. In Kovel's eyes, Lenin came to oppose the nascent Bolshevik environmentalism and its champion Aleksandr Bogdanov, who was later attacked for "idealism"; Kovel describes Lenin's philosophy as "a sharply dualistic materialism, rather similar to the Cartesian separation of matter and consciousness, and perfectly tooled [...] to the active working over of the dead, dull matter by the human hand", which led him to want to overcome Russian backwardness through rapid industrialization. This tendency was, according to Kovel, augmented by a desire to catch-up with the West and the "severe crisis" of the revolution's first years. Furthermore, Kovel quotes Trotsky, who believed in a Communist "superman" who would "learn how to move rivers and mountains".
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The Foundation has given more than 400 grants for research, education and community work and has provided small grants to major universities in support of programs including a visiting professorship in Indic studies at Harvard University, Yoga and Hindi classes at Rutgers University, the research and teaching of non-dualistic philosophies at University of Hawaii, Global Renaissance Institute and a Center for Buddhist studies at Columbia University, a program in religion and science at University of California, an endowment for the Center for Advanced Study of India at University of Pennsylvania, and lectures at the Center for Consciousness Studies at University of Arizona. The foundation has provided funding for journals like Education about Asia and International Journal of Hindu Studies and for the establishment of the Mahatma Gandhi Center for Global Non-violence at James Madison University. While the foundation's own materials describe its purposes in terms of education and philanthropy, scholars of Hinduism and South Asia see it largely as an organization committed to the "surveillance of the Academy," and a senior U.S. scholar of Hinduism, Columbia University's Dr. Jack Hawley, has published a refutation of the foundation's characteristic charges against the study of Hinduism in North America.
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The Dualistic school of philosophy initiated by Anandatirtha draws its support from the afore-cited passage as well as from the passage of Katha Upanishad I.3.1 of an earlier Upanishad that speaks about two souls which taste the fruits of action, both of which are lodged in the recess of the human heart, and which are different from each other as light and shade, that carried the flaw—how could the Universal soul be regarded as enjoying the fruits of action? The followers of Madhava draw their support from the Bhagavad Gita XV.16 that speaks about two persons in this world, the Mutable and the Immutable; the Mutable is all these things, while the Immutable is the one who exists at the top of them, one is the Jivatman and the other, Paramatman. Jivatman is chit, the sentient, and Paramatman is Isvara, both have the same attributes; they are inseparably present together on the tree which is achit, the insentient, or the gross Avidya component of existence. Jivatman and Paramatman are both seated in the heart, the former is driven by the three modes of nature and acts, the latter simply witnesses as though approving the former's activities.
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