What is Destiny? What is Karma Yog? Why do bad things happen to good people? What does the soul look like? Dialectics is a method of investigating into the nature of the Truth, through discussions in the form of questions and answers. Many a times, resolution of the doubt creates an experience that is nothing short of an epiphany, a sudden enlightenment, or an intuitive leap of realization. The satisfaction of having a troubling question answered after many years of intellectual discomfort is much like the gratification of taking off a tight shoe after wearing it all day, except that the latter is a physical relief while the former is an intellectual deliverance. Over the last 25 years, Swami Mukundananda has been asked hundreds of thousands of questions from people across the world, on diverse topics related to religion, spirituality and God. These discussions with devotees, seekers and learners are now available as a source of guidance for sincere seekers worldwide. The book is a compilation of answers to some of the most challenging questions regarding spirituality, the goal of life, philosophy, the holy scriptures, and more.

We live in intelligent projected universe, guided by means of information, by Cosmic Intelligence and Divine Spirit. The antagonist forces, principles and mechanisms, which interfered in creation, have been only the tools, manipulated by Creator Intelligence to achieve His project. Human intelligence and psychic phenomena appear by the interaction of soul with the neuronal computer of brain. A new image of divine creation, based on matter, meta-information and Divine Spirit arises. Materialist Dialectics must be replaced by Psycho-Spiritual Dialectics.

Spirituality and Dialectics is a passionate and rigorous argument against nihilism and a manifesto for the party of meaning and hope. It demonstrates how we can ground principles of meaning and value, against the aesthetic and intellectual hegemony of the enlightenment--culminating most currently through postmodernity, as a basis for the critique of all present injustice. What emerges is a vision of a new social order that permits the full development of human social capacities.

The pseudonymous works Kierkegaard wrote during the period 1843–46 have been responsible for establishing his reputation as an important philosophical thinker, but for Kierkegaard himself, they were merely preparatory for what he saw as the primary task of his authorship: to elucidate the meaning of what it is to live as a Christian and thus to show his readers how they could become truly Christian. The more overtly religious and specifically Christian works Kierkegaard produced in the period 1847–51 were devoted to this task. In this book Sylvia Walsh focuses on the writings of this later period and locates the key to Kierkegaard’s understanding of Christianity in the “inverse dialectic” that is involved in “living Christianly.” In the book’s four main chapters, Walsh examines in detail how this inverse dialectic operates in the complementary relationship of the negative qualifications of Christian existence—sin, the possibility of offense, self-denial, and suffering—to the positive qualifications—faith, forgiveness, new life/love/hope, and joy and consolation. It was Kierkegaard’s aim, she argues, “to bring the negative qualifications, which he believed had been virtually eliminated in Christendom, once again into view, to provide them with conceptual clarity, and to show their essential relation to, and necessity in, securing a correct understanding and expression of the positive qualifications of Christian existence.”

wide criticism both from Western and Eastern scholars.

This volume comprises Adorno's first lectures specifically dedicated to the subject of the dialectic, a concept which has been key to philosophical debate since classical times. While discussing connections with Plato and Kant, Adorno concentrates on the most systematic development of the dialectic in Hegel's philosophy, and its relationship to Marx, as well as elaborating his own conception of dialectical thinking as a critical response to this tradition. Delivered in the summer semester of 1958, these lectures allow Adorno to explore and probe the significant difficulties and challenges this way of thinking posed within the cultural and intellectual context of the post-war period. In this connection he develops the thesis of a complementary relationship between positivist or functionalist approaches, particularly in the social sciences, as well as calling for the renewal of ontological and metaphysical modes of thought which attempt to transcend the abstractness of modern social experience by appeal to regressive philosophical categories. While providing an account of many central themes of Hegelian thought, he also alludes to a whole range of other philosophical, literary and artistic figures of central importance to his conception of critical theory, notably Walter Benjamin and the idea of a constellation of concepts as the model for an 'open or fractured dialectic' beyond the constraints of method and system. These lectures are seasoned with lively anecdotes and personal recollections which allow the reader to glimpse what has been described as the 'workshop' of Adorno's thought. As such, they provide an ideal entry point for all students and scholars in the humanities and social sciences who are interested in Adorno's work as well as those seeking to understand the nature of dialectical thinking.

Doran draws extensively on the thought of Bernard Lonergan, and the work develops Lonergan's methodological insights.