Mikael Stamm
I am interested in both Indian and Western philosophy, especially in the fields of language and metaphysics. In Indian philosophy this has led to studies in especially Saiva Siddhanta, Mimamsa, the Grammarians and Advaita Vedanta. In Western philosophy I fokus on the later philosophy of Heidegger, phenomenology, Lacan, the field of logic, Aesthetics, and history of (Western) philosophy. I criticize certain aspects of Western Philosophy and point to some salient features of Indian philosophy, showing new dimensions of thinking beyond the boundaries of Western Philosophy.
My objective is to develop an alternative set of concepts to denote phenomena within the Indian worldview, which facilitate an analysis of Western philosophy in a new perspective. This also include a study 'applied philosophy' within the fields of artistic and ritualistic practices.
Phone: (+45) 20683442
Address: Svend Henriksens Vej 24, Denmark
My objective is to develop an alternative set of concepts to denote phenomena within the Indian worldview, which facilitate an analysis of Western philosophy in a new perspective. This also include a study 'applied philosophy' within the fields of artistic and ritualistic practices.
Phone: (+45) 20683442
Address: Svend Henriksens Vej 24, Denmark
less
Related Authors
InterestsView All (28)
Uploads
Papers by Mikael Stamm
On the way to this concept we briefly touches upon the metaphysics of Kant, Husserl and Heidegger, to arrive at an implementation of a concept of ignorance, incorporated in modern Western philosophy, which in turn reflects the current Western cultural context.
The later shorter paper "Existential Interpretation of Śaiva Siddhānta" is drawn from this study.
Books by Mikael Stamm
Deals with the theme of pragmatism, consciousness and planetary realizations.Represents a unique trans-disciplinary and cross-cultural engagement with pragmatism, consciousness, freedom and solidarity
This is explained and highlighted through diagrams and discussion of three opposing Indian traditions: The ritualistic Mīmāṁsā, the logicians of the Nyāya-tradition, and the idealistic school of the grammarian Bhartṛhari.
It is the author's intention to show that the tradition of dualist Śaiva Siddhānta implies a view on language as inherently connected to rituals, which shows the theory of nāda (subtle sound) in action, through the application of the holy mantras. Thus, the path of liberation is seen as an 'event' in a field in which speech manifests, rooted in both cosmic ignorance and divine visions.
This is briefly related to the later Heidegger's transgressive view on art, through which a new rehabilitation of dualism can be developed. And from which the emergence of a new kind of language is possible, as a ritualistic utilization of words which only express themselves, beyond any representative function.
On the way to this concept we briefly touches upon the metaphysics of Kant, Husserl and Heidegger, to arrive at an implementation of a concept of ignorance, incorporated in modern Western philosophy, which in turn reflects the current Western cultural context.
The later shorter paper "Existential Interpretation of Śaiva Siddhānta" is drawn from this study.
Deals with the theme of pragmatism, consciousness and planetary realizations.Represents a unique trans-disciplinary and cross-cultural engagement with pragmatism, consciousness, freedom and solidarity
This is explained and highlighted through diagrams and discussion of three opposing Indian traditions: The ritualistic Mīmāṁsā, the logicians of the Nyāya-tradition, and the idealistic school of the grammarian Bhartṛhari.
It is the author's intention to show that the tradition of dualist Śaiva Siddhānta implies a view on language as inherently connected to rituals, which shows the theory of nāda (subtle sound) in action, through the application of the holy mantras. Thus, the path of liberation is seen as an 'event' in a field in which speech manifests, rooted in both cosmic ignorance and divine visions.
This is briefly related to the later Heidegger's transgressive view on art, through which a new rehabilitation of dualism can be developed. And from which the emergence of a new kind of language is possible, as a ritualistic utilization of words which only express themselves, beyond any representative function.