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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="Sinister" data-source="post: 138244" data-attributes="member: 2684"><p>You asked a very convoluted question, that I have been studying for a long time. </p><p> </p><p>What I think you have also asked me to do is to give perspective on the human condition, a subject of great difficulty. (but relates to this thread)</p><p> </p><p>The simplest answer is that uncertainty does not fail to yield an answer but yields an answer without any degree of certainty (which emotionally is not always lacking strong conviction). Hence; how would I know how an individual will react given the circumstance of their condition. (this may appear as a model for chaos...but it should not be dismissed as such, because such a deduction would be entirely wrong). There exists a huge difference in the metaphysical claim that you believe in nothing, and the epistemological claim that you know nothing (the former is nihilism the latter </p><p>is skepticism).</p><p> </p><p>"Reaction" (the word you used) is the result of a causation whereas action may be independent (Note: empiricist/behaviourists schools of thought will challenge this tooth and nail). This is when Instinctualist thought is necessary because if you are always uncertain about the existence of a causation how and why does a person react to stimuli (if you can still call it such)?...the prime mover into uncertaity is thus instinct...the next question being; what guides instinct? (relying on linguistic expressions, such as; intuition, or volition are not enough)</p><p> </p><p>let us make a supposition that choice in belief is governed by instinct</p><p> </p><p>In philosophy a particular effort was made in early to mid 1900's to validate this school of thought, or give it legs to stand on. Which gave us the 3 Viennese schools of psychodynamics. Freud's "will to pleasure" or Frankl's "will to meaning" (logotherapy) or Nietszche/Adler's "will to power". </p><p> </p><p>a couple of words stand out when thinking about instinctualism. the first and simplest word/expression being; taste (or an innate knowing of preference)</p><p> </p><p>from which belief and perspectivism is born. a break down of this knowing leads to relativism, subjectivism and nihilism.</p><p> </p><p>perpectivism stands out and is most engaging (in the modern sense) in that you assemble various vantage points in the construction of an epistemological or metaphysical truth. Which is possible because each perspective is not given equal validity (avoiding nihilism) each perspective however is subsumed giving rise to a holistic construction of belief in truth that is always subject to flux according to a timescale. (Aside: The fact that this emerged after the development of calculus is a fact I find intriguing and should be an area of strong investigation).</p><p> </p><p>I think modern instinctual psychology/psychiatry went along this road. All the while more emphasis and study has been directed towards sub-conscious choice triggers...the theory being that the will to chose itself is made in the sub-conscious mind before realization of decision... which, auto-pilots the individual (or collective, in sociology) towards long term emotional satisfaction (a consciously desirable outcome). (thus combining all 3 Vienese schools with one word: desirable= "will to power" + "will to meaning"+"will to pleasure")</p><p> </p><p>Volitient; exercising will.</p><p> </p><p>William James another thinker in pscychological philosophy that I admire had strong rejections of Kant's theories on the Transcendental ego. His description was that a human is a stream of thoughts whose belief in truth development is dependant only on correspondence. Where the present thought is an agent but exists only as a transient moment in a Heraclitean stream. Again an expression of uncertainty in truths, that was later termed epistemological realism.</p><p> </p><p>Does that make my original expression of skepticism, instinctualism and agnosticism valid forms of existence? yes but are they preferable forms of existence that is a matter of taste</p></blockquote><p></p>
[QUOTE="Sinister, post: 138244, member: 2684"] You asked a very convoluted question, that I have been studying for a long time. What I think you have also asked me to do is to give perspective on the human condition, a subject of great difficulty. (but relates to this thread) The simplest answer is that uncertainty does not fail to yield an answer but yields an answer without any degree of certainty (which emotionally is not always lacking strong conviction). Hence; how would I know how an individual will react given the circumstance of their condition. (this may appear as a model for chaos...but it should not be dismissed as such, because such a deduction would be entirely wrong). There exists a huge difference in the metaphysical claim that you believe in nothing, and the epistemological claim that you know nothing (the former is nihilism the latter is skepticism). "Reaction" (the word you used) is the result of a causation whereas action may be independent (Note: empiricist/behaviourists schools of thought will challenge this tooth and nail). This is when Instinctualist thought is necessary because if you are always uncertain about the existence of a causation how and why does a person react to stimuli (if you can still call it such)?...the prime mover into uncertaity is thus instinct...the next question being; what guides instinct? (relying on linguistic expressions, such as; intuition, or volition are not enough) let us make a supposition that choice in belief is governed by instinct In philosophy a particular effort was made in early to mid 1900's to validate this school of thought, or give it legs to stand on. Which gave us the 3 Viennese schools of psychodynamics. Freud's "will to pleasure" or Frankl's "will to meaning" (logotherapy) or Nietszche/Adler's "will to power". a couple of words stand out when thinking about instinctualism. the first and simplest word/expression being; taste (or an innate knowing of preference) from which belief and perspectivism is born. a break down of this knowing leads to relativism, subjectivism and nihilism. perpectivism stands out and is most engaging (in the modern sense) in that you assemble various vantage points in the construction of an epistemological or metaphysical truth. Which is possible because each perspective is not given equal validity (avoiding nihilism) each perspective however is subsumed giving rise to a holistic construction of belief in truth that is always subject to flux according to a timescale. (Aside: The fact that this emerged after the development of calculus is a fact I find intriguing and should be an area of strong investigation). I think modern instinctual psychology/psychiatry went along this road. All the while more emphasis and study has been directed towards sub-conscious choice triggers...the theory being that the will to chose itself is made in the sub-conscious mind before realization of decision... which, auto-pilots the individual (or collective, in sociology) towards long term emotional satisfaction (a consciously desirable outcome). (thus combining all 3 Vienese schools with one word: desirable= "will to power" + "will to meaning"+"will to pleasure") Volitient; exercising will. William James another thinker in pscychological philosophy that I admire had strong rejections of Kant's theories on the Transcendental ego. His description was that a human is a stream of thoughts whose belief in truth development is dependant only on correspondence. Where the present thought is an agent but exists only as a transient moment in a Heraclitean stream. Again an expression of uncertainty in truths, that was later termed epistemological realism. Does that make my original expression of skepticism, instinctualism and agnosticism valid forms of existence? yes but are they preferable forms of existence that is a matter of taste [/QUOTE]
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