The Neohumanist educational paradigm is one of the lesser known but most unique in the world today. The present volume is intended as a comprehensive volume on Neohumanist education that reveals the context of this educational paradigm within the context of the kaleidoscopic dimensions of Neohumanism. It aims to serve as a resource for those who desire to study Neohumanist education in depth by providing information concerning the conceptual and existential background of the philosophy of Shrii Shrii Anandamurti. By exploring unique features of its vision of cardinal values, psychology, epistemology, culture, social justice, aesthetics and mystical love, the roles of the Neohumanist educator is revealed. Unique to most pedagogical paradigms are explorations of the nature of spiritual practice or meditation as well an introduction to the spiritual cosmology of the author. Finally various aspects of Neohumanism and education are explained in a series of discourses.

The science behind the writers’ experience of characters developing their own will and taking objective forms. Many writers have the experience that their characters have evolved their own personalities. They start to tell their own stories, and sometimes they could even rebel against the author’s ideas for them and change the course of the whole plot. That is not all, though. Sometimes, literary characters assume objective appearances which are visible not just to the creators, but also to others and manifesting in the real world. These experiences raise several interesting philosophical and scientific questions. Have the writers unwittingly created quasi-conscious entities by the power of their minds? Can thoughts manifest as something tangible that can be seen, heard, or even touched? How genuine are the contents of the mind? Embodied Imaginations explores these questions, highlighting the results of an investigation on this fascinating topic, stemming from personal anecdotes of many writers. Providing scientific evidence for the existences of these mental constructs, the goal is to collect robust and reliable building blocks that may help to deconstruct perceptions and provide answers to this phenomenon. The book attempts to give modern science a place where spiritual, philosophical and mystical threads can be interwoven. Efforts have been made to corroborate theoretical claims with experimental evidence, contributing to research in cognitive psychology to determine the role of imagination in creating external reality. This book will introduce you to the mysterious and profound part of creative writing that you never knew existed before.

This book outlines the theory of Neo-Humanism as propounded by the great 20th century think P.R. Sarkar. Neo-humanism is described as humanism expanded to include the entire creation: all varieties of human cultural expressions, and the animal and plant world, even until the inanimate world. This 'new-humanism', rather than being an aetheistic concept, recognizes the value of a human beings internal world, and thus bases the inspiration of neo-humanism upon a universal spirituality which is an essential part of the human psyche, although at times unconscious. This inner connection provides the mental epansion, empathy and perception so that will allow human society to live 'neo-humanism' not only intheory mut as a real expereicen intergrated into the individual and collective self. The author also clearly and concisely describes the modes by which vested economic and media interests manipulate and distort human thinking, and how this can be combatted through rationality and proper education. This he links in a unique way spirituality, rationality and human emotion. This book offers a unique perspective for anyone interested in sociology, multi-culturalism, anti-speciesism, globalization, anthropology, alternative economics, etc.

I Twenty-five years ago, at the Conference on the Comparative Reception of Darwinism held at the University of Texas in 1972, only two countries of the Iberian world-Spain and Mexico-were represented.' At the time, it was apparent that the topic had attracted interest only as regarded the "mainstream" science countries of Western Europe, plus the United States. The Eurocentric bias of professional history of science was a fact. The sea change that subsequently occurred in the historiography of science makes 1972 appear something like the antediluvian era. Still, we would like to think that that meeting was prescient in looking beyond the mainstream science countries-as then perceived-in order to test the variation that ideas undergo as they pass from center to periphery. One thing that the comparative study of the reception of ideas makes abundantly clear, however, is the weakness of the center/periphery dichotomy from the perspective of the diffusion of scientific ideas. Catholics in mainstream countries, for example, did not handle evolution much better than did their corre1igionaries on the fringes. Conversely, Darwinians in Latin America were frequently better placed to advance Darwin's ideas in a social and political sense than were their fellow evolutionists on the Continent. The Texas meeting was also a marker in the comparative reception of scientific ideas, Darwinism aside. Although, by 1972, scientific institutions had been studied comparatively, there was no antecedent for the comparative history of scientific ideas.

Identity: Youth and Crisis collects Erik H. Erikson's major essays on topics originating in the concept of the adolescent identity crisis. Identity, Erikson writes, is an unfathomable as it is all-pervasive. It deals with a process that is located both in the core of the individual and in the core of the communal culture. As the culture changes, new kinds of identity questions arise—Erikson comments, for example, on issues of social protest and changing gender roles that were particular to the 1960s. Representing two decades of groundbreaking work, the essays are not so much a systematic formulation of theory as an evolving report that is both clinical and theoretical. The subjects range from "creative confusion" in two famous lives—the dramatist George Bernard Shaw and the philosopher William James—to the connection between individual struggles and social order. "Race and the Wider Identity" and the controversial "Womanhood and the Inner Space" are included in the collection.

As an American author who chose to live in Europe, Henry James frequentlywrote about cultural differences between the Old and New World. Theplight of bewildered Americans adrift on a sea of European sophisticationbecame a regular theme in his fiction.This collection of twenty-four papers from some of the world's leadingJames scholars offers a comprehensive picture of the author's crossculturalaesthetics. It provides detailed analyses of James's perception ofEurope - of its people and places, its history and culture, its artists andthinkers, its aesthetics and its ethics - which ultimately lead to a profoundreevaluation of his writing.With in-depth analysis of his works of fiction, his autobiographical andpersonal writings, and his critical works, the collection is a major contribution to current thinking about James, transtextuality and cultural appropriation.