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Museer – Borgere og Bæredygtige Løsninger bygger videre på Kulturstyrelsens publikationer Museums – Social Learning Spaces and knowledge Producing Processes. Les études de genre sont un champ d'études et de recherche interdisciplinaire consacré aux constructions sociales des identités, représentations et différences. Four publications on subjectivity[edit]Braidotti’s publications have consistently been placed in continental philosophy, at the intersection with social and political theory, cultural politics, gender, feminist theory and ethnicity studies. The core of her interdisciplinary work consists of four interconnected monographs on the constitution of contemporary subjectivity, with special emphasis on the concept of difference within the history of European philosophy and political theory. Braidotti’s philosophical project investigates how to think difference positively, which means moving beyond the dialectics that both opposes it and thus links it by negation to the notion of sameness. This is evidenced in the philosophical agenda set in her first book Patterns of Dissonance: An Essay on Women in Contemporary French Philosophy, 1. In the next book, Nomadic Subjects: Embodiment and Difference in Contemporary Feminist Theory, 1. European differences be understood outside the straitjacket of hierarchy and binary opposition? Thus the following volume, Metamorphoses: Towards a Materialist Theory of Becoming, 2. European and foreign, human and non- human (animal/ environmental/ technological others). The conclusion is that a systematic ambivalence structures contemporary cultural representations of the globalised, technologically mediated, ethnically mixed, gender- aware world we now inhabit. The question consequently arises of what it takes to produce adequate cultural and political representations of a fast- changing world and move closer to Spinozian notions of adequate understanding. The ethical dimension of Braidotti’s work on difference comes to the fore in the last volume of the trilogy, Transpositions: On Nomadic Ethics, 2. Here she surveys the different ethical approaches that can be produced by taking difference and diversity as the main point of reference and conclude that there is much to be gained by suspending belief that political participation, moral empathy and social cohesion can only be produced on the basis of the notion of recognition of sameness. Braidotti makes a case for an alternative view on subjectivity, ethics and emancipation and pitches diversity against the postmodernist risk of cultural relativism while also standing against the tenets of liberal individualism. Throughout her work, Braidotti asserts and demonstrates the importance of combining theoretical concerns with a serious commitment to producing socially and politically relevant scholarship that contributes to making a difference in the world. Braidotti's output also included several edited volumes. Her work has been translated in a total of 1. English. Latest publications[edit]Her most recent book is "The Posthuman" (Polity Press, 2. The Posthuman"[2] offers both an introduction and major contribution to contemporary debates on the posthuman. As the traditional distinction between the human and its others has blurred, exposing the non- naturalistic structure of the human, "The Posthuman" starts by exploring the extent to which a post- humanist move displaces the traditional humanistic unity of the subject. Rather than perceiving this situation as a loss of cognitive and moral self- mastery, Braidotti argues that the posthuman helps us make sense of our flexible and multiple identities. Braidotti then analyzes the escalating effects of post- anthropocentric thought, which encompass not only other species, but also the sustainability of our planet as a whole. Because contemporary market economies profit from the control and commodification of all that lives, they result in hybridization, erasing categorical distinctions between the human and other species, seeds, plants, animals and bacteria. These dislocations induced by globalized cultures and economies enable a critique of anthropocentrism, but how reliable are they as indicators of a sustainable future?"The Posthuman" concludes by considering the implications of these shifts for the institutional practice of the humanities. Braidotti outlines new forms of cosmopolitan neo- humanism that emerge from the spectrum of post- colonial and race studies, as well as gender analysis and environmentalism. The challenge of the posthuman condition consists in seizing the opportunities for new social bonding and community building, while pursuing sustainability and empowerment. In 2. 01. 1 Braidotti published two new books: the renewed and revised edition of Nomadic Subjects and collection of essays Nomadic Theory. The Portable Rosi Braidotti. The collection provides a core introduction to Braidotti's nomadic theory and its innovative formulations, which engage with Gilles Deleuze, Michel Foucault, Luce Irigaray, and a host of political and cultural issues. Arranged thematically, essays begin with such concepts as sexual difference and embodied subjectivity and follow with explorations in technoscience, feminism, postsecular citizenship, and the politics of affirmation. Influenced by philosophers such as Gilles Deleuze and especially "French feminist" thinker Luce Irigaray, Braidotti has brought postmodern feminism into the Information Age with her considerations of cyberspace, prosthesis, and the materiality of difference. Braidotti also considers how ideas of gender difference can affect our sense of the human/animal and human/machine divides. Braidotti has also pioneered European perspectives in feminist philosophy and practice and has been influential on [third- wave as well as post- secular feminisms].[3]Honours[edit]On 3 March 2. Braidotti was honored with a Royal Knighthood from Queen Beatrix of the Netherlands; in August 2. University Medal from the University of Lodz in Poland and she was awarded an Honorary Degree in Philosophy from Helsinki University in May 2. In 2. 00. 9, she was elected Honorary Fellow of the Australian Academy of the Humanities. Since 2. 00. 9 she is a board member of CHCI(Consortium of Humanities Centre and Institutes). In 2. 01. 3 she received an Honorary Degree in Philosophy from Link. Г¶ping University in Sweden. Bibliography[edit]2. The Posthuman. Cambridge, Polity Press. Nomadic Theory. The Portable Rosi Braidotti, New York: Columbia University Press, pp. 4. Nomadic Subjects. Embodiment and Sexual Difference in Contemporary Feminist Theory, Second Edition, New York: Columbia University Press, pp. 3. La philosophie, l. Г o. Г№ on ne l’attend pas, Paris: Larousse, pp. 2. Egy nom. ГЎd t. Г©rk. Г©pei. Feminizmus a posztmodern ut. ГЎn, Budapest: Balassi Kiado, pp. 1. Transpositions: On Nomadic Ethics, Cambridge: Polity Press pp. 3. Feminismo, diferencia sexual y subjetividad nomade, Barcelona: Gedisa, pp. 2. Op doorreis: nomadisch denken in de 2. Amsterdam: Boom, pp. 2. Baby Boomers: Vite parallele dagli anni Cinquanta ai cinquant’anni, Florence: Giunti, pp. 1. Metamorphoses: Towards a Materialist Theory of Becoming, Cambridge: Polity Press, pp. 3. Nuovi soggetti nomadi, Roma: Luca Sossella editore, pp. 2. Madri, Mostri e Macchine, Rome: Manifesto Libri, With postface by Anna Maria Crispino. Second edition, revised and enlarged, 2. Nomadic Subjects. Embodiment and Sexual difference in Contemporary Feminist Theory. Cambridge: Columbia University Press, pp. 3. Co- authored with Ewa Charkiewicz, Sabine Hausler and Saskia Wieringa: Women, the Environment and Sustainable Development. Towards a Theoretical Synthesis, London: Zed Books, pp. 2. Patterns of Dissonance: an Essay on Women in Contemporary French Philo. В¬sophy,: Cambridge: Polity Press; USA: Routledge, pp. 3. Second edition: 1. Edited volumes[edit](Ed. Paul Gilroy) Conflicting Humanities, London: Bloomsbury, 2. Ed. with Rick Dolphijn) This Deleuzian Century,Leiden: Brill, 2. Ed. with Patrick Hanafin and Bolette Blaagaard) After Cosmopolitanism, New York: Routledge, 2. Ed. with Patricia Pisters) Revisiting Normativity with Deleuze, London and New York: Continuum, 2. The History of Continental Philosophy Volume 7, Durham: Acumen, 2. Ed. with Claire Colebrook and Patrick Hanafin) Deleuze and Law. Forensic Futures, London: Palgrave Macmillan, 2. Ed. with Claire Colebrook) special edition of Australian Feminist Studies, on: "Feminist Timelines’, Routledge Volume 2. Issue 5. 9, 2. 00. Ed. with Charles Esche and Maria Hlavajova) Citizens and Subjects: The Netherlands, for example, Critical Reader/Catalogue for the Dutch Pavilion at the Biennale in Venice, 2. Utrecht: BAK and Zurich: JRP, pp. 3. Ed. with Gabriele Griffin) Thinking Differently: a Reader in European Women’s Studies, London / New York: Zed Books, 2. Ed. with Nina Lykke) Between Monsters, Goddesses and Cyborgs. Feminist Confrontations With Science, Medicine and Cyberspace. London: Zed Books, 1. Ed. with Gloria Wekker) Praten in het donker. Emotion in the Human Face by Paul Ekman, Wallace V. Friesen, and Phoebe Ellsworth. Emotion in the Human Face: Guidelines for Research and an Integration of Findings reviews research findings about the link between the face and emotion and provides some guidelines for study of this complicated but intriguing phenomenon. Some of the conceptual ambiguities that have hindered research and the methodological decisions that must be made in planning research on the face and emotion are discussed. How past investigators handled these matters is presented critically, and a set of standards is offered. Download Free PDF Emotion in the Human Face by Paul Ekman Natali Greensberg; No videos; No views; Last updated on Oct 7.This book is comprised of 2. The reader is then introduced to conceptual ambiguities and methodological decisions related to research on the face- emotion connection (including sampling), along with some important research findings. Emotion in the Human Face has 48 ratings and. Outlined basic concepts in this field like facial behavior vs. emotion and answere. by Paul Ekman. Paul Ekman (born February 15, 1934). Emotion in the Human Face ISBN 0-08-016643-1; Handbook of Cognition and Emotion (Sussex, UK John Wiley & Sons, Ltd., 1999). Paul Ekman Paul Ekman Born: February 15. the specific expression of human emotion in the face is not culturally conditioned and is universal for all human races and. In particular, emotion categories and dimensions that observers can judge on the basis of facial behavior are analyzed, and whether such judgments can be accurate. The similarities and differences in facial behavior across cultures are also considered, along with the relative contribution of facial behavior and contextual information to the judgment of emotion. This monograph is intended primarily for students of psychology, anthropology, ethology, sociology, and biology, as well as those planning or already conducting research on the face. Published: Elsevier Science an imprint of Elsevier Books Reference on Oct 2.
Connect with Paul Ekman. Follow Paul Ekman and the Paul Ekman Group as we feature ideas, current research and news! Paul Ekman - Wikipedia, the free encyclopedia. Paul Ekman. Born. February 1. 5, 1. Washington, D. C. Residence. United States. Fields. Psychology. Anthropology. Doctoral advisor. John Amsden Starkweather. Known for. Microexpressions, Lie to Me. Influences. Charles Darwin, Silvan Tomkins. Notable awards. Named by the American Psychological Association as one of the most influential psychologists of the 2. Honorary Degree, University of Fernando Pessoa, Portugal (2. Honorary Doctor of Humane Letters, Adelphi University (2. Honorary Degree, University of Geneva, Switzerland (2. Named of the 1. 00 Most Influential People in the World by Time Magazine (2. Honorary Degree, Lund University, Sweden (2. Spouse. Mary Ann Mason, J. D., Ph. D. Paul Ekman (born February 1. Americanpsychologist who is a pioneer in the study of emotions and their relation to facial expressions. He has created an "atlas of emotions" with more than ten thousand facial expressions, and has gained a reputation as "the best human lie detector in the world".[1]He was ranked 5. Ekman conducted seminal research on the specific biological correlates of specific emotions, demonstrating the universality and discreteness of emotions in a Darwinian approach.[3][4]Biography[edit]Childhood[edit]Paul Ekman was born to Jewish parents[5] in 1. Washington, D. C., and grew up in New Jersey, Washington, Oregon, and California. His father was a pediatrician and his mother was an attorney. His sister, Joyce Steingart, is a psychoanalytic psychologist who before her retirement practiced in New York.[6]Ekman originally wanted to be a psychotherapist, but when he was drafted into the army in 1. This experience converted him from wanting to be a psychotherapist to be wanting to be a researcher if he was to try to help as many people as possible.[7]Education[edit]At the age of 1. Paul Ekman enrolled at the University of Chicago where he completed three years of undergraduate study. During his time in Chicago he was fascinated by group therapy sessions and understanding group dynamics. Notably, his classmates at Chicago included writer Susan Sontag, film director Mike Nichols, and actress Elaine May.[8]He then studied two years at New York University (NYU), earning his BA in 1. The subject of his first research project, under the direction of his NYU professor, Margaret Tresselt, was an attempt to develop a test of how people would respond to group therapy.[9]Next, Ekman was accepted into the Adelphi University graduate program for clinical psychology.[9] While working for his Master's degree, Ekman was awarded a predoctoral research fellowship from the National Institute of Mental Health (NIMH) in 1. His Master's thesis was focused on facial expression and body movement he had begun to study in 1. Ekman eventually went on to receive his Ph. D. in clinical psychology at Adelphi University in 1. Langley Porter Neuropsychiatric Institute.[9][1. Military service[edit]Ekman was drafted into the U. S. Army in 1. 95. Langley Porter was finished.[9] He served as first lieutenant- chief psychologist, at Fort Dix, New Jersey, where he did research on army stockades and psychological changes during infantry basic training.[9][1. Upon completion of military service in 1. Leonard Krasner at the Palo Alto Veterans Administration Hospital, working on a grant focused on the operant conditioning of verbal behavior in psychiatric patients. Ekman also met anthropologist Gregory Bateson in 1. Palo Alto Veterans Administration Hospital. Five years later, Gregory Bateson gave Paul Ekman motion picture films taken in Bali in the mid- 1. Ekman with cross- cultural studies of expression and gesture.[9]From 1. Ekman was supported by a post doctoral fellowship from NIMH. He submitted his first research grant through San Francisco State College with himself as the principal investigator (PI) at the young age of 2. He received this grant from the National Institute of Mental Health (NIMH) in 1. This award would be continuously renewed for the next 4. University of California, San Francisco (UCSF) in 1. Encouraged by his college friend and teacher Silvan S. Tomkins, Ekman shifted his focus from body movement to facial expressions. He wrote his most famous book, Telling Lies, and published it in 1. The 4th edition is still in print. He retired in 2. 00. Department of Psychiatry at the University of California, San Francisco (UCSF). From 1. 96. 0 to 2. Langley Porter Psychiatric Institute on a limited basis consulting on various clinical cases. After retiring from the University of California, San Francisco, Paul Ekman founded the Paul Ekman Group (PEG) and Paul Ekman International.[1. The Paul Ekman Group, "develops and offers online emotional skills- building programs such as the Micro Expression Training Tool, offers workshops, supports researchers in our field, and builds online community around these topics." They do not take individual cases.[1. Also, the PEG offers a micro expression and subtle expression training tool for sale on their website.[1. The Paul Ekman Group is currently working on an online interactive tool called "Mapping your Anger Profile" to allow couples to explore differences in how they experience and express emotion. The emotional profiles reveal how quickly one becomes emotional, how long the emotion typically lasts before recovery. They also developed a tool Paul Ekman Applied Training. In 2. 00. 1, Ekman collaborated with John Cleese for the BBCdocumentary series The Human Face.[1. His work is heavily referenced in the TV series Lie to Me.[1. Dr. Lightman is based on Paul Ekman, and Ekman served as a scientific adviser for the series; he read and edited the scripts and sent video clip- notes of facial expressions for the actors to imitate. While Ekman has written 1. Lie to Me has more effectively brought Ekman's research into people's homes.[1. Lie to Me has aired in more than 6. He has also collaborated with Pixar's film director and animator Pete Docter in preparation of his 2. Inside Out.[2. 1]Dr. Ekman also wrote a parent’s guide to using Inside Out to help facilitate parents to talk to with their children about emotion, which will soon be on Disney’s website. Influence[edit]He was named one of the top Time 1. May 1. 1, 2. 00. 9 edition of Time magazine.[2. He was also ranked fifteenth among the most influential psychologists of the 2. Archives of Scientific Psychology.[2. He is currently on the Editorial Board of Greater Good magazine, published by the Greater Good Science Center of the University of California, Berkeley. His contributions include the interpretation of scientific research into the roots of compassion, altruism, and peaceful human relationships.[2. Research work[edit]Measuring nonverbal communication[edit]Ekman's interest in nonverbal communication led to his first publication in 1. He chose the Langley Porter Neuropsychiatric Institute, the psychiatry department of the University of California Medical School, for his clinical internship partly because Jurgen Ruesch and Weldon Kees had recently published a book called Nonverbal Communication (1. Ekman then focused on developing techniques for measuring nonverbal communication. He found that facial muscular movements that created facial expressions could be reliably identified through empirical research. He also found that human beings are capable of making over 1. Psychologist Silvan Tomkins convinced Ekman to extend his studies of nonverbal communication from body movement to the face, helping him design his classic cross- cultural emotion recognition studies.[2. Interestingly enough, Tomkins also supervised Carroll Izard at the same time, fostering a similar interest in emotion through cross- cultural research. Emotions as universal categories[edit]Charles Darwin theorized that emotions were biologically determined and universal to human culture in The Expression of the Emotions in Man and Animals published in 1. However, the more popularized belief during the 1. This was the belief of some anthropologists including Margaret Mead who had travelled to different countries examining how cultures communicated using nonverbal behaviour. Through a series of studies, Ekman found a high agreement across members of diverse Western and Eastern literate cultures on selecting emotional labels that fit facial expressions. Expressions he found to be universal included those indicating anger, disgust, fear, happiness, sadness, and surprise. Findings on contempt are less clear, though there is at least some preliminary evidence that this emotion and its expression are universally recognized.[3. Working with his long- time friend Wallace V. Friesen, Ekman demonstrated that the findings extended to preliterate Fore tribesmen in Papua New Guinea, whose members could not have learned the meaning of expressions from exposure to media depictions of emotion.[3. Ekman and Friesen then demonstrated that certain emotions were exhibited with very specific display rules, culture- specific prescriptions about who can show which emotions to whom and when. These display rules could explain how cultural differences may conceal the universal effect of expression.[3. In the 1. 99. 0s, Ekman proposed an expanded list of basic emotions, including a range of positive and negative emotions that are not all encoded in facial muscles.[3. The newly included emotions are: Amusement, Contempt, Contentment, Embarrassment, Excitement, Guilt, Pride in achievement, Relief, Satisfaction, Sensory pleasure, and Shame.[3. Psychometric tests for studying emotion[edit]Ekman's famous test of emotion recognition was the Pictures of Facial Affect (POFA) stimulus set published in 1. Consisting of 1. 10 black and white images of Caucasian actors portraying the six universal emotions plus neutral expressions, the POFA has been used to study emotion recognition rates in normal and psychiatric populations around the world. Ekman used these stimuli in his original cross- cultural research. The Ethics of Vedanta and Its Metaphysical Presuppositions (L'éthique du Vedanta et ses présupposés métaphysiques),(1908) Essentials of Psychology (1912). Vedanta (Hindu) Sosial media Situs web http:// Sarvepalli Radhakrishnan (Telugu:సర్వేపల్లి రాధాకృష్ణ. The Ethics of Vedanta and Its (1908). . Radhakrishnan wrote a thesis on the ethics of the Vedanta titled 'The Ethics of the Vedanta and Its Metaphysical Presuppositions'. Religions and Ethics at. Ethics; Logic; Metaphysics. object of the Vedanta system of Indian metaphysics. if it can be argued that the metaphysical presuppositions of the theory. Sarvepalli Radhakrishnan Bharat Ratna. Ethics at University. for the M.A. degree on 'The Ethics of the Vedanta and its Metaphysical Presuppositions'.. The ethics of the Vedanta and its metaphysical presuppositions. Radhakrishnan as advocate of the. To view the rest of this content please follow the download. . Missionsschulen studierte er Philosophie und graduierte 1918 am Madras Christian College mit der Doktorarbeit The Ethics of the Vedanta and its Metaphysical. Sarvepalli Radhakrishnan. on 'The Ethics of the Vedanta and its Metaphysical Presuppositions'. the charge that the Vedanta system had no room for ethics.'.Sarvepalli Radhakrishnan - Wikipedia, the free encyclopedia. Sarvepalli Radhakrishnan listen (help. В·info) (5 September 1. . titled 'The Ethics of the Vedanta and Its Metaphysical. Dr. Sarvepalli Radhakrishnan: The Ethics of Vedanta and Its Metaphysical Presuppositions. I prepared a thesis on the Ethics of the Vedanta. The Ethics of the Vedanta and Its Metaphysical Presuppositions. David M. Sarvepalli Radhakrishnan in the. April 1. 97. 5) was an Indian philosopher and statesman who was the first Vice President of India (1. President of India from 1. One of India's most distinguished twentieth- century scholars of comparative religion and philosophy,[2][web 2] his academic appointments included the King George V Chair of Mental and Moral Science at the University of Calcutta (1. Spalding Professor of Eastern Religion and Ethics at University of Oxford (1. His philosophy was grounded in Advaita Vedanta, reinterpreting this tradition for a contemporary understanding.[web 2] He defended Hinduism against "uninformed Western criticism", contributing to the formation of contemporary Hindu identity. He has been influential in shaping the understanding of Hinduism, in both India and the west, and earned a reputation as a bridge- builder between India and the West.[5]Radhakrishnan was awarded several high awards during his life, including a knighthood in 1. Bharat Ratna, the highest civilian award in India, in 1. British Royal Order of Merit in 1. Radhakrishnan believed that "teachers should be the best minds in the country". Since 1. 96. 2, his birthday is celebrated in India as Teachers' Day on 5 September.[web 3]Biography[edit]Early life[edit]Sarvepalli Radhakrishnan was born in a Telugu Brahmin family in a village near Thiruttani India, in the erstwhile Madras Presidency near the border of Andhra Pradesh and Tamil Nadu states. His father's name was Sarvepalli Veeraswami and his mother's was Sitamma. His early years were spent in Thiruttani and Tirupati. His father was a subordinate revenue official in the service of a local zamindar (landlord). His primary education was at K. V High School at Thiruttani. In 1. 89. 6 he moved to the Hermansburg Evangelical Lutheran Mission School in Tirupati.[6]. Indian President Sarvepalli Radhakrishna with US President John F. Kennedy with n, in the Oval Office, 1. Education[edit]Radhakrishnan was awarded scholarships throughout his academic life. He joined Voorhees College in Vellore but switched to the Madras Christian College at the age of 1. He graduated from there in 1. Philosophy, being one of its most distinguished alumni.[7]Radhakrishnan studied philosophy by chance rather than choice. Being a financially constrained student, when a cousin who graduated from the same college passed on his philosophy textbooks in to Radhakrishnan, it automatically decided his academic course.[8][9]Radhakrishnan wrote his thesis for the M. A. degree on "The Ethics of the Vedanta and its Metaphysical Presuppositions".[1. It "was intended to be a reply to the charge that the Vedanta system had no room for ethics." He was afraid that this M. A. thesis would offend his philosophy professor, Dr. Alfred George Hogg. Instead, Hogg commended Radhakrishnan on having done most excellent work.[citation needed] Radhakrishnan's thesis was published when he was only twenty. According to Radhakrishnan himself, the criticism of Hogg and other Christian teachers of Indian culture "disturbed my faith and shook the traditional props on which I leaned." Radhakrishnan himself describes how, as a student,The challenge of Christian critics impelled me to make a study of Hinduism and find out what is living and what is dead in it. My pride as a Hindu, roused by the enterprise and eloquence of Swami Vivekananda, was deeply hurt by the treatment accorded to Hinduism in missionary institutions. This led him to his critical study of Indian philosophy and religion and a lifelong defence of Hinduism against "uninformed Western criticism". Marriage and family[edit]Radhakrishnan was married to Sivakamu,[note 1] a distant cousin, at the age of 1. As per tradition the marriage was arranged by the family. The couple had five daughters and a son, Sarvepalli Gopal. Sarvepalli Gopal went on to a notable career as a historian. Sivakamu died in 1. They were married for over 5. Former Indian Test Cricketer VVS Laxman is his great grand nephew.[1. Academic career[edit]. Sarvepalli Radhakrishnan drawn by Bujjai and signed by Radhakrishnan in Telugu as "Radhakrishnayya". In April 1. 90. 9, Sarvepalli Radhakrishnan was appointed to the Department of Philosophy at the Madras Presidency College. Thereafter, in 1. Professor of Philosophy by the University of Mysore, where he taught at its Maharaja's College, Mysore. By that time he had written many articles for journals of repute like The Quest, Journal of Philosophy and the International Journal of Ethics. He also completed his first book, The Philosophy of Rabindranath Tagore. He believed Tagore's philosophy to be the "genuine manifestation of the Indian spirit". His second book, The Reign of Religion in Contemporary Philosophy was published in 1. In 1. 92. 1 he was appointed as a professor in philosophy to occupy the King George V Chair of Mental and Moral Science at the University of Calcutta. He represented the University of Calcutta at the Congress of the Universities of the British Empire in June 1. International Congress of Philosophy at Harvard University in September 1. Another important academic event during this period was the invitation to deliver the Hibbert Lecture on the ideals of life which he delivered at Harris Manchester College, Oxford in 1. An Idealist View of Life. In 1. 92. 9 Radhakrishnan was invited to take the post vacated by Principal J. Estlin Carpenter at Harris Manchester College. This gave him the opportunity to lecture to the students of the University of Oxford on Comparative Religion. For his services to education he was knighted by George V in the June 1. Birthday Honours,[web 5] and formally invested with his honour by the Governor- General of India, the Earl of Willingdon, in April 1. However, he ceased to use the title after Indian independence,[1. Doctor'. He was the Vice- Chancellor of Andhra University from 1. In 1. 93. 6 Radhakrishnan was named Spalding Professor of Eastern Religions and Ethics at the University of Oxford, and was elected a Fellow of All Souls College. That same year, and again in 1. Nobel Prize in Literature (although this nomination process, for all laureates, was not public at the time. Further nominations for the award would continue steadily into the 1. In 1. 93. 9 Pt. Madan Mohan Malaviya invited him to succeed him as the Vice- Chancellor of Banaras Hindu University (BHU). He served as its Vice- Chancellor till January 1. Political career[edit]Radhakrishnan started his political career "rather late in life", after his successful academic career. His international authority preceded his political career. In 1. 93. 1 he was nominated to the League of Nations Committee for International Cooperation, where after "in Western eyes he was the recognized Hindu authority on Indian ideas and a persuasive interpreter of the role of Eastern institutions in contemporary society." When India became independent in 1. Radhakrishnan represented India at UNESCO (1. Ambassador of India to the Soviet Union, from 1. He was also elected to the Constituent Assembly of India. Radhakrishnan was elected as the first Vice- President of India in 1. President of India (1. Radhakrishnan did not have a background in the Congress Party, nor was he active in the struggle against British rule. His motivation lay in his pride of Hindu culture, and the defence of Hinduism against "uninformed Western criticism". According to Brown,He had always defended Hindu culture against uninformed Western criticism and had symbolized the pride of Indians in their own intellectual traditions. Teachers' Day[edit]When he became the President of India, some of his students and friends requested him to allow them to celebrate his birthday, 5 September. He replied,"Instead of celebrating my birthday, it would be my proud privilege if 5 September is observed as Teachers' Day."His birthday has since been celebrated as Teachers' Day in India.[web 7]Charity[edit]Along with Ghanshyam Das Birla and some other social workers in the pre- independence era, Radhakrishnan formed the Krishnarpan Charity Trust. As President of India, Radhakrishnan made 1. US and the USSR.[web 8]Philosophy[edit]Radhakrishnan tried to bridge eastern and western thought, defending Hinduism against "uninformed Western criticism", but also incorporating Western philosophical and religious thought. Advaita Vedanta[edit]Radhakrishnan was one of the most prominent spokesmen of Neo- Vedanta. His metaphysics was grounded in Advaita Vedanta, but he reinterpreted Advaita Vedanta for a contemporary understanding.[web 2] He acknowledged the reality and diversity of the world of experience, which he saw as grounded in and supported by the absolute or Brahman.[web 2][note 2] Radhakrishnan also reinterpreted Shankara's notion of maya. According to Radhakrishnan, maya is not a strict absolute idealism, but "a subjective misperception of the world as ultimately real."[web 2]Intuition and religious experience[edit]"Intuition", or anubhava,[web 2] synonymously called "religious experience",[web 2] has a central place in Radhakrishnan's philosophy as a source of knowledge which is not mediated by conscious thought. His specific interest in experience can be traced back to the works of William James (1. Francis Herbert Bradley (1. Henri Bergson (1. Friedrich von HГјgel (1. Vivekananda, who had a strong influence on Radhakrisnan's thought. According to Radhakrishnan, intuition is of a self- certifying character (svatassiddha), self- evidencing (sv. ДЃsaб№ѓvedya), and self- luminous (svayam- prak. ДЃsa).[web 2] In his book An Idealist View of Life, he made a powerful case for the importance of intuitive thinking as opposed to purely intellectual forms of thought.[web 9] According to Radhakrishnan, intuition plays a specific role in all kinds of experience.[web 2] Radhakrishnan discernes five sorts of experience: [web 2]Cognitive Experience. Sense Experience. Discursive Reasoning. Intuitive Apprehension. Psychic Experience. ![]() ![]() GPC Weigh- off Results - Big. Pumpkins. com. This page shows the GPC results for the selected year and class. The results are not official until the GPC. ![]()
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