Stop Satisfying Everyone

Instead of giving people the priority more than they deserve, when you understand where to keep them in your life, you attain peace, self-respect, and fulfilment.
By this, don’t be afraid of whom you’ll lose. It’s absolutely fine to stop satisfying the undeserving.

© Yashica Priya

Life at Home Upon Returning from a Theology and Arts Conference

“How was your weekend?” a co-worker asks. (I’ve just returned from a three-day Theology and the Arts conference at Duke Divinity School in North Carolina.) How to say… it was the most inspiring event I’ve been to in a solid five years, I watched some really important poets read verse that made me cry in … Continue reading Life at Home Upon Returning from a Theology and Arts Conference

Poets, and Me, at Duke Divinity’s Theology and the Arts Conference

Spending 3.5 days in Goodson Chapel at Duke Divinity School, listening to some of the brightest minds discuss theology and the arts is among one of the finer weekends I’ve had this year. A Conference Duke’s Initiative in Theology and the Arts (DITA) exists to promote “a vibrant interplay between Christian theology and the arts … Continue reading Poets, and Me, at Duke Divinity’s Theology and the Arts Conference

Love is Bliss

“Love is painful.”

“No. Love isn’t. The person you chose is. Love means joy, a contentment, a reflection that transforms you into better. True love doesn’t push you out of your originality. You don’t have to wear a mask to make someone stay.”

© Yashica Priya


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Chinese Hermit Today

“Man is always inclined to regard the small circle in which he lives as the center of the world and to make his particular, private life the standard of the universe and to make his particular, private life the standard of the universe. But he must give up this vain pretense, this petty provincial way of thinking and judging.”

Ernst Cassirer.

It is generally acknowledged that auto-gnosis, or self knowledge its the main purpose of philosophy, even if through History this has been debated.

I know you won’t believe me, but the highest form of Human Excellence is to question oneself and others.” –Socrates.

Cogito, ergo sum is a Latin philosophical proposition by René Descartes usually translated into English as “I think, therefore I am”. The phrase originally appeared in French as je pense, donc je suis in his Discourse on the Method, so as to reach a wider audience than Latin would have allowed. It appeared in Latin in his later Principles of Philosophy. As Descartes explained, “we cannot doubt of our existence while we doubt..” A fuller version, articulated by Antoine Léonard Thomas, aptly captures Descartes’s intent: dubito, ergo cogito, ergo sum (“I doubt, therefore I think, therefore I am”). The concept is also sometimes known as the cogito.

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Rene Descartes

This proposition became a fundamental element of Western philosophy, as it purport form a secure foundation for knowledge in the face of radical doubt. While other knowledge could be a figment of imagination, deception, or mistake, Descartes asserted that the very act of doubting one’s own existence served—at minimum—as proof of the reality of one’s own mind; there must be a thinking entity—in this case the self—for there to be a thought.

Jakob Johann Freiherr von Uexküll  was a Baltic German biologist who worked in the fields of muscular physiology, animal behavior studies, and the cybernetics of life. Works by scholars such as Kalevi Kull connect Uexküll’s studies with some areas of philosophy such as phenomenology and hermeneutics.

Jakob von Uexküll is also considered a pioneer of semiotic biology, or biosemiotics. However, despite his influence (on the work of philosophers Max Scheler, Ernst Cassirer, Martin Heidegger, Maurice Merleau-Ponty, Humberto Maturana, Georges Canguilhem, Michel Foucault, Gilles Deleuze and Félix Guattari (in their A Thousand Plateaus), for example) he is still not widely known, and his books are mostly out of print in German and in English.

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Jakob Johann von Uexküll

In a way he was an enemy of the idea there was an absolute reality of things, that could be the same to every different living organism, every organism possess a specific monadic, it posses its own schemes, and patterns, that give the a particular, and peculiar related to itself, and reason to be.

Its only a coincidence, we find a usefulness to certain plants, or animals, and other act as our enemies, or they seem to do so, he argues, they are like us, looking for their own convenience, even if unconsciously.

For many years scientist, and philosophers alike imbued on the idea of  a rationalist explanation of the World, and Being, given by biology, and Science combined negated what has been the province of Philosophy, and Religion for centuries.

Man difference in reality to the rest of Nature Kingdoms, its his own subjectivity.

Lost in the Majesty of Nature

Rousseau proclaimed the natural goodness of man and believed that one man by nature is just as good as any other. For Rousseau, a man could be just without virtue and good without effort. According to Rousseau, man in the state of nature was free, wise, and good and the laws of nature were benevolent. It follows that it was civilization that enslaved and corrupted man and made him unnatural. Because in the order of nature all men were equal, it also follows that distinction and differentiation among men are the products of culture and civilization. Because man is by nature a saint, it must be the corrupting influence of society that is responsible for the misconduct of the individual.

“The body of a savage man being the only instrument he understands, he uses it .. reflection is a state contrary to nature, and that a thinking man is a depraved animal. “

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To go beyond his biology it represents for Rousseau, not a step forward, but a detriment.

The Symbolic Universe

There is no way out, back to square one.

Man cannot escape, he is a thinking animal, a self reflective being, who meditates, and reflects upon himself.

He does not only live in a physical Universe, but also in a Symbolic Universe.

And therefore: Language, Myth, Art, Knowledge, and Religion, are as part of himself as breathing, eating, and reproducing.

Every progress on those fields, they refine, and reinforce progress.

Human Progress

“There is no remedy against this reversal of the natural order. Man cannot escape from his own achievement. He cannot but adopt the conditions of his own life. No longer in a merely physical universe, man lives in a symbolic universe. Language, myth, art, and religion are parts of this universe. They are the varied threads which weave the symbolic net, the tangled web of human experience. All human progress in thought and experience refines and strengthens this net. No longer can man confront reality immediately; he cannot see it, as it were, face to face. Physical reality seems to recede in proportion as man’s symbolic activity advances. Instead of dealing with the things themselves man is in a sense constantly conversing with himself.

The Symbolic Way 1

He has so enveloped himself in linguistic forms, in artistic images, in mythical symbols or religious rites that he cannot see or know anything except by the interposition of this artificial medium. His situation is the same in the theoretical as in the practical sphere. Even here man does not live in a world of hard facts, or according to his immediate needs and desires. He lives rather in the midst of imaginary emotions, in hopes and fears, in illusions and disillusions, in his fantasies and dreams. ‘What disturbs and alarms man,’ said Epictetus, ‘are not the things, but his opinions and fantasies about the things.”

Ernst Cassirer

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Your brain is the most complex, mind-blowing organ in the universe. It is estimated to have over 100 billion neurons (also called nerve cells or brain cells), which is about the number of stars in the Milky Way Galaxy. … The action potential of a single neuron is like a lightning bolt that can stimulate other neurons.

Mircea Eliade

Famous sociologist Mircea Eliade coined the term “homo religiosus” to describe a kind of person who shares particular attitudes with all people of faith.

Do the similarities among world religions indicate a concomitant similarity among religious people? Eliade is convinced that they do:

Religious man assumes a particular and characteristic mode of existence in the world and, despite the great number of historico-religious forms, this characteristic mode is always recognizable.

Shadu Ritual Purification on the Ganges

Whatever the historical context in which he is placed, homo religiosus always believes that there is an absolute reality, the sacred, which transcends this world but manifests itself in this world, thereby sanctifying it and making it real. He further believes that life has a sacred origin and that human existence realizes all of its potentialities in proportion as it is religious – that is, participates in reality.

The gods created man and the world, the culture heroes completed Creation, and the history of all these divine and semidivine works is preserved in the myths. By reactualizing sacred history, by imitating the divine behavior, man puts and keeps himself close to the gods – that is, in the real and significant.

Ernst Rudolph Prayers at Sunrise

Where did this “common, interior religious disposition” come from?

Did it come from the teaching of religious people within an already formed religious community, or rather did it come from something within himself — which he brought to the community of belief?

Religious communities teach lessons and doctrines to their adherents – how their religious rituals function, the details of the myths, the meaning of various symbols, colors, and actions, the sacredness of particular places and times, etc.

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Think India Journal

Think India Journal with ISSN 0971-1260 , a peer-reviewed open access journal published bimonthly in English-language. The journal is available in both online and print version for scholars and researchers around the world. Think India Quarterly aims to foster a wider academic interest in literature, arts, humanities, education, finance, psychology, philosophy, sociology, commerce, management, development studies, political science, ethics, social sciences and allied subjects. Think India is a multidisciplinary journal for research publication approved and listed in UGC Care. 

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International Journal for Social Studies

International Journal for Social Studies (IJSS) with ISSN 2455-3220 is an international Journal and forum for Social Studies scholars from around the world to present and discuss common concerns. The journal’s mission is to heighten awareness of the international, global, and transnational nature of issues in social education. We aim to provide a forum for educators, college based teachers and researchers, teacher educators’ and classroom teachers, interested in rigorous research on their practice, from across the globe. The journal is particularly interested in issues that affect classroom teaching of Social Studies internationally.

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Research articles submitted to the Journal of International Social Studies are refereed using a double-blind peer review process with reviewers from relevant disciplines. Articles should be 6000 words or less including references but we also accept longer articles if there is a key need for the length. NO FEES are charged for publication or subscription.

Submission of book reviews, opinion pieces and commentary on international issues that are of interest to Social Studies practitioners at classroom, college or university or community level are welcome and are rigorously reviewed by the editorial team and advisors. These would usually be less than 3000 words.

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The journal will publish twelve issues per year, and the editors are committed to providing scholarship as open access, and NO FEES are charged for publication or subscription. This journal provides immediate open access to its content on the principle that making research freely available to the public supports a greater global exchange of knowledge.

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All submissions to all the journal sections are subject to a preliminary internal review by an Editor (member of the Editorial Team). Those submissions deemed appropriate for publication in the journal are then anonymised and subjected to blind appraisal by two reviewers if a research article.  The Media Review, International Perspectives and Social Justice sections of the journal section of the journal are non-peer reviewed sections of the journal. However, submissions to these sections are subject to a rigorous editorial review. Plagiarism is monitored by scrutiny of established scholars in the field as well as via electronic checking via Google and Turnitin.

Editors & Editorial Board

Our international Editorial Board includes scholars with well-recognised reputations in the Social Studies. We regularly ensure these people wish to continue to provide guidance for our journal and elicit support from highly esteemed scholars in the field. See Editorial Team for a list of those who fulfil these functions.