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How have Swami Vivekananda's ideas influenced the thought currents of the world? An article exploring this topic:
SWAMI VIVEKANANDA: HIS LIFE, LEGACY & LIBERATIVE ETHICS, 2021
This volume arises from deliberations at the first International Academic Conference in the United States to explore the life and legacy of the Hindu visionary, liberative theologian, and great modern exponent of Ādvaita Vedanta, Swami Vivekananda. The conference took place in Los Angeles on October 18th-19th, 2013, marking the 150 th centenary of the birth of Swami Vivekananda, an advocate of interreligious dialogue and foremost disciple of the modern era's most influential Hindu mystic, Sri Ramakrishna Paramahansa. The conference was sponsored by the School of Religion of the University of Southern California (USC), Los Angeles. Over 150 years since his birth and some 120 years after his momentous plenary address at the World Parliament of Religion in Chicago (1893), numerous aspects of Swami Vivekananda's life and work have begun to attract renewed attention. Vivekananda's philosophical, religious and social ideas, especially the manner in which they were extended, applied, or appropriated in recent times have been widely discussed, critiqued, and presented. His legacy, however, is being re-appraised within these pages in terms of its continuity as well as its discontinuity from tradition, and from postcolonial, feminist, hermeneutical, and ethical perspectives. This volume offers a multi-layered exploration of the contributions of Swami Vivekananda to a range of discursive and practical engagements that cut evenly across the Hindu traditions of philosophy, theology, ethics, and social justice. There are historical questions as well as exegetical or scholastic questions about the connection Swami Vivekananda claimed or is perceived to have had with the deeper recesses of
Philosophical Discourse: Thought Consciousness and Ethics, 2016
In O. Mahaldar, G.N. Mondal, & K. Bhadra (Eds.), Kolkata: Cognition Publications
At the crossroads of two epoch-making centuries, when restless Europe was convulsing, on the one hand, under the far-flung tentacles of the greedy, shameless imperialists who were secretly conspiring to drag the world into a bloodbath for the sake of redevising their spheres of influence, colonies, markets, etc. and on the other hand, as a result of the nefarious designs of the imperialists, the progressive people—the thinking intelligentsia, the working class and their allies—were preparing for a showdown with the existing masters of the society, when the thinking people of India were searching for the correct path which the country should follow in social, political and other matters, Vivekananda appeared like a meteor and within a short period of less than a decade of his public life not only endeared himself to millions of his countrymen and thousands of his admirers and followers in Europe and America, not only dispelled the century-old slanderous notions about India and Indians spread carefully and constantly by the imperialists and their agents in various guises, but made major contributions in many fields of human knowledge which were of far-reaching consequences.
International Journal of Hindu Studies 27.1, 2023
The link to this Special Issue of the International Journal of Hindu Studies (April 2023): https://link.springer.com/journal/11407/volumes-and-issues/27-1 The six contributions to this Special Issue are as follows: "Religions as Yogas: How Reflection on Swami Vivekananda’s Theology of Religions Can Clarify the Threefold Model of Exclusivism, Inclusivism, and Pluralism" Jeffery D. Long "Hindu-Christian Dialogue on the Afterlife: Swami Vivekananda, Modern Advaita Vedānta, and Roman Catholic Eschatology" Michael Stoeber "From Good to God: Swami Vivekananda’s Vedāntic Virtue Ethics" Swami Medhananda "A Religion 'Based Upon Principles, And Not Upon Persons': The Heart of the “Strategic Fit” of Swami Vivekananda’s Promotion of Vedānta?" Gwilym Beckerlegge "Living in the World by Dying to the Self: Swami Vivekananda’s Modernist Reconfigurations of a Premodern Vedāntic Dialectic" Ankur Barua "Swami Vivekananda and Knowledge as the One Final Goal of Humankind" Christopher G. Framarin
Zenodo (CERN European Organization for Nuclear Research), 2023
PREFACE Swami Vivekananda's inspiring personality was well known both in India and in America during the last decade of the nineteenth century and the first decade of the twentieth. The unknown monk of India suddenly leapt into fame at the Parliament of Religions held in Chicago in 1893, at which he represented Hinduism. His vast knowledge of Eastern and Western culture as well as his deep spiritual insight, fervid eloquence, brilliant conversation, broad human sympathy, colourful personality, and handsome figure made an irresistible appeal to the many types of Americans who came in contact with him. People who saw or heard Vivekananda even once still cherish his memory after a lapse of more than half a century. In America Vivekananda's mission was the interpretation of India's spiritual culture, especially in its Vedantic setting. He also tried to enrich the religious consciousness of the Americans through the rational and humanistic teachings of the Vedanta philosophy. In America he became India's spiritual ambassador and pleaded eloquently for better understanding between India and the New World in order to create a healthy synthesis of East and West, of religion and science. In his own motherland Vivekananda is regarded as the patriot saint of modern India and an inspirer of her dormant national consciousness. To the Hindus he preached the ideal of a strength-giving and man-making religion. Service to man as the visible manifestation of the Godhead was the special form of worship he advocated for the Indians, devoted as they were to the rituals and myths of their ancient faith. Many political leaders of India have publicly acknowledged their indebtedness to Swami
When Swami Vivekananda arrived in the United States he encountered what he described as “A roaring, fighting, kicking, mad whirlpool of American religion.” (1) He announced that he was determined to make a Himalayas in New York State and start a monastery there, thus throwing one more apple of discord into what he elsewhere described as “The mass of mystical thought that has burst upon the Western world of late.” (2) What was the reason for the religious ferment in the West, and how did Swami Vivekananda make his contribution? The answer to the first question seems to lie in the observation, developed at length in New Age Religion and Western Culture by Wouter J. Hanegraaff (3), that the West was moving rapidly away from its Judeo-Christian tradition of the past two millennia towards what we now call the New Age. As Dr. Hanegraaff sees it, this transition had taken a series of steps, which we shall use as a framework for our discussion. First had been the emergence of the esoteric tradition at the time of the Renaissance. Basically, esotericism developed from the non-dual, holistic counterculture that had been running alongside dominant, dualistic Judeo-Christianity, but very much in the shade; and, between the twelfth to seventeenth century, actively condemned and persecuted. At the Renaissance, it came to the fore as various gnostic movements, such as Hermeticism, the Jewish and Christian Kabbalahs, Rosicrucianism, etc. Along with these gnostic movements came the beginnings of modern natural science which shared with them the central idea that knowledge is primarily acquired through one's own direct experience. Again, such knowledge is obtained by means of consciously directed struggle and not through the dogmas and rituals of any external agency, no matter how long-established or revered.
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