In a pluralistic society, there are assumptions about the ways that religious communities ought, ... more In a pluralistic society, there are assumptions about the ways that religious communities ought, and ought not, to react to one another. Such modes of civility seem required in a secular democracy. The Mādhva school of Vedānta, whose origins are found in thirteenth-century India, anticipated a multicultural religious and philosophical landscape and prescribed strategies that fostered a robust sam. vāda (discussion and debate) that helped to sustain the tradition and may even be applied to contemporary and secular worlds.
The prevention and relief of suffering has long been a core medical concern. But while this is a ... more The prevention and relief of suffering has long been a core medical concern. But while this is a laudable goal, some question whether medicine can, or should, aim for a world without pain, sadness, anxiety, despair or uncertainty. To explore these issues, we invited experts from six of the world’s major faith traditions to address the following question. Is there value in suffering? And is something lost in the prevention and/or relief of suffering? While each of the perspectives provided maintains that suffering should be alleviated and that medicine’s proper role is to prevent and relieve suffering by ethical means, it is also apparent that questions regarding the meaning and value of suffering are beyond the realm of medicine. These perspectives suggest that medicine and bioethics has much to gain from respectful consideration of religious discourse surrounding suffering.
Interreligious Perspectives on Mind, Genes and the Self
It is difficult, but not impossible, to offer a Hindu response concerning the bioethical challeng... more It is difficult, but not impossible, to offer a Hindu response concerning the bioethical challenges of neurogenomics. To this end, I will first respond to the provocative yet silencing paper of Professor Das. Then I will suggest some ways to stipulate a possible and plausible canon, and then I will offer a Hindu response. The goal of this paper is to initiate, rather than terminate, dialogue and reflection.
I examine the use of an enlarged portion of a Kalighat painting of the goddess Kali in the recent... more I examine the use of an enlarged portion of a Kalighat painting of the goddess Kali in the recent exhibition Indian Kalighat Paintings at the Cleveland Museum of Art (June – September 2011). 1 The image, an especially dramatic one of the goddess Kali sticking her tongue out, was used prominently on the title wall, on an outdoor billboard, and in other publicity (brochures, websites, and the like) and was intended to allure and provoke piqued patrons. Using such an image raises issues concerning the representation of religions and religious objects in museums, the “ Western ” constructions of Hinduism and the so-called “ dark goddess, ” the perpetuation of colonial stereotypes, and the noble, but notorious,need to attract potential patrons. In _Sacred Objects in Secular Spaces: Exhibiting Asian Religions in Museums_. Edited by Bruce M. Sullivan (London: Bloomsbury, 2015).
... XI Page 14. xii An Introduction to Mddhva Vedanta My work on the Madhva tradition was assiste... more ... XI Page 14. xii An Introduction to Mddhva Vedanta My work on the Madhva tradition was assisted by many others in addition to those already mentioned. Professor STta Nambiar, who is also my dodumma, has been a pakka-guruji. To her I am forever grateful. ...
Indian culture is a dominant influence in Balinese culture. This can be seen at the daily life of... more Indian culture is a dominant influence in Balinese culture. This can be seen at the daily life of the Balinese in terms of their society, culture, economy, and politics, starting from early times and continuing until now. Not only the Hindu religion, but the Buddhist religion too, is practiced in Bali. These two influences strongly characterize the Balinese culture in the context of how they sustain their lives. This paper addresses important questions: First, how can we define the concept of sustainability in the context of a Balinese culture that has been strongly influenced by Indian culture? Second, how do Balinese perceive spirituality and the sustainability of life in their communities, and third, how do the Balinese anticipate the impact of globalization to be able to live in sustainable life, known as ajeg Bali? Through my analysis, I create a better understanding of what extent religious teachings on sustainability are predominant in Bali in the context of Hinduism.
The prevention and relief of suffering has long been a core medical concern. But while this is a ... more The prevention and relief of suffering has long been a core medical concern. But while this is a laudable goal, some question whether medicine can, or should, aim for a world without pain, sadness, anxiety, despair or uncertainty. To explore these issues, we invited experts from six of the world's major faith traditions to address the following question. Is there value in suffering? And is something lost in the prevention and/or relief of suffering? While each of the perspectives provided maintains that suffering should be alleviated and that medicine's proper role is to prevent and relieve suffering by ethical means, it is also apparent that questions regarding the meaning and value of suffering are beyond the realm of medicine. These perspectives suggest that medicine and bioethics has much to gain from respectful consideration of religious discourse surrounding suffering.
... Kumar, Pratap. 1997. The Goddess Lakshmi: The Divine Consort in South Indian Vaishnava Tradit... more ... Kumar, Pratap. 1997. The Goddess Lakshmi: The Divine Consort in South Indian Vaishnava Tradition. Atlanta: Scholars Press. Puthiadam, I. 1985. Vishnu: The Ever Free. Dialogue Series no. 5. Varanasi: Arul Anandar College. Sarma, Deepak. 2003. ...
I examine the use of an enlarged portion of a Kalighat painting of the goddess Kali in the recent... more I examine the use of an enlarged portion of a Kalighat painting of the goddess Kali in the recent exhibition Indian Kalighat Paintings at the Cleveland Museum of Art (June – September 2011). 1 The image, an especially dramatic one of the goddess Kali sticking her tongue out, was used prominently on the title wall, on an outdoor billboard, and in other publicity (brochures, websites, and the like) and was intended to allure and provoke piqued patrons. Using such an image raises issues concerning the representation of religions and religious objects in museums, the “ Western ” constructions of Hinduism and the so-called “ dark goddess, ” the perpetuation of colonial stereotypes, and the noble, but notorious,need to attract potential patrons. In _Sacred Objects in Secular Spaces: Exhibiting Asian Religions in Museums_. Edited by Bruce M. Sullivan (London: Bloomsbury, 2015).
In a pluralistic society, there are assumptions about the ways that religious communities ought, ... more In a pluralistic society, there are assumptions about the ways that religious communities ought, and ought not, to react to one another. Such modes of civility seem required in a secular democracy. The Mādhva school of Vedānta, whose origins are found in thirteenth-century India, anticipated a multicultural religious and philosophical landscape and prescribed strategies that fostered a robust sam. vāda (discussion and debate) that helped to sustain the tradition and may even be applied to contemporary and secular worlds.
The prevention and relief of suffering has long been a core medical concern. But while this is a ... more The prevention and relief of suffering has long been a core medical concern. But while this is a laudable goal, some question whether medicine can, or should, aim for a world without pain, sadness, anxiety, despair or uncertainty. To explore these issues, we invited experts from six of the world’s major faith traditions to address the following question. Is there value in suffering? And is something lost in the prevention and/or relief of suffering? While each of the perspectives provided maintains that suffering should be alleviated and that medicine’s proper role is to prevent and relieve suffering by ethical means, it is also apparent that questions regarding the meaning and value of suffering are beyond the realm of medicine. These perspectives suggest that medicine and bioethics has much to gain from respectful consideration of religious discourse surrounding suffering.
Interreligious Perspectives on Mind, Genes and the Self
It is difficult, but not impossible, to offer a Hindu response concerning the bioethical challeng... more It is difficult, but not impossible, to offer a Hindu response concerning the bioethical challenges of neurogenomics. To this end, I will first respond to the provocative yet silencing paper of Professor Das. Then I will suggest some ways to stipulate a possible and plausible canon, and then I will offer a Hindu response. The goal of this paper is to initiate, rather than terminate, dialogue and reflection.
I examine the use of an enlarged portion of a Kalighat painting of the goddess Kali in the recent... more I examine the use of an enlarged portion of a Kalighat painting of the goddess Kali in the recent exhibition Indian Kalighat Paintings at the Cleveland Museum of Art (June – September 2011). 1 The image, an especially dramatic one of the goddess Kali sticking her tongue out, was used prominently on the title wall, on an outdoor billboard, and in other publicity (brochures, websites, and the like) and was intended to allure and provoke piqued patrons. Using such an image raises issues concerning the representation of religions and religious objects in museums, the “ Western ” constructions of Hinduism and the so-called “ dark goddess, ” the perpetuation of colonial stereotypes, and the noble, but notorious,need to attract potential patrons. In _Sacred Objects in Secular Spaces: Exhibiting Asian Religions in Museums_. Edited by Bruce M. Sullivan (London: Bloomsbury, 2015).
... XI Page 14. xii An Introduction to Mddhva Vedanta My work on the Madhva tradition was assiste... more ... XI Page 14. xii An Introduction to Mddhva Vedanta My work on the Madhva tradition was assisted by many others in addition to those already mentioned. Professor STta Nambiar, who is also my dodumma, has been a pakka-guruji. To her I am forever grateful. ...
Indian culture is a dominant influence in Balinese culture. This can be seen at the daily life of... more Indian culture is a dominant influence in Balinese culture. This can be seen at the daily life of the Balinese in terms of their society, culture, economy, and politics, starting from early times and continuing until now. Not only the Hindu religion, but the Buddhist religion too, is practiced in Bali. These two influences strongly characterize the Balinese culture in the context of how they sustain their lives. This paper addresses important questions: First, how can we define the concept of sustainability in the context of a Balinese culture that has been strongly influenced by Indian culture? Second, how do Balinese perceive spirituality and the sustainability of life in their communities, and third, how do the Balinese anticipate the impact of globalization to be able to live in sustainable life, known as ajeg Bali? Through my analysis, I create a better understanding of what extent religious teachings on sustainability are predominant in Bali in the context of Hinduism.
The prevention and relief of suffering has long been a core medical concern. But while this is a ... more The prevention and relief of suffering has long been a core medical concern. But while this is a laudable goal, some question whether medicine can, or should, aim for a world without pain, sadness, anxiety, despair or uncertainty. To explore these issues, we invited experts from six of the world's major faith traditions to address the following question. Is there value in suffering? And is something lost in the prevention and/or relief of suffering? While each of the perspectives provided maintains that suffering should be alleviated and that medicine's proper role is to prevent and relieve suffering by ethical means, it is also apparent that questions regarding the meaning and value of suffering are beyond the realm of medicine. These perspectives suggest that medicine and bioethics has much to gain from respectful consideration of religious discourse surrounding suffering.
... Kumar, Pratap. 1997. The Goddess Lakshmi: The Divine Consort in South Indian Vaishnava Tradit... more ... Kumar, Pratap. 1997. The Goddess Lakshmi: The Divine Consort in South Indian Vaishnava Tradition. Atlanta: Scholars Press. Puthiadam, I. 1985. Vishnu: The Ever Free. Dialogue Series no. 5. Varanasi: Arul Anandar College. Sarma, Deepak. 2003. ...
I examine the use of an enlarged portion of a Kalighat painting of the goddess Kali in the recent... more I examine the use of an enlarged portion of a Kalighat painting of the goddess Kali in the recent exhibition Indian Kalighat Paintings at the Cleveland Museum of Art (June – September 2011). 1 The image, an especially dramatic one of the goddess Kali sticking her tongue out, was used prominently on the title wall, on an outdoor billboard, and in other publicity (brochures, websites, and the like) and was intended to allure and provoke piqued patrons. Using such an image raises issues concerning the representation of religions and religious objects in museums, the “ Western ” constructions of Hinduism and the so-called “ dark goddess, ” the perpetuation of colonial stereotypes, and the noble, but notorious,need to attract potential patrons. In _Sacred Objects in Secular Spaces: Exhibiting Asian Religions in Museums_. Edited by Bruce M. Sullivan (London: Bloomsbury, 2015).
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About Hindu Marriage and growing up under its ominous shadow.