Foucault Essay On Nietzsche

Foucault Essay On Nietzsche-44
The self here is not a cosmic, divine Self, but an individual self.

Intelligence, ego, and the mind are all part of the material world.

These evolutes of the material world arise in succession from the proximity of prakriti and purusha.

By contrast, purusha is unconnected with prakriti.[6] It is pure consciousness,[7] independent of experience.

Purusha is not made up of the three guna,[8] but is an indifferent spectator, the one who sees.[9] Purusha exists outside of the material world in order to offer the possibility of freedom and release.[10] The doctrine assumes a plurality of purushas.

The purpose of Samkhya is to eliminate dukha, the suffering that characterizes human existence in the world.

This suffering is brought about by the misidentification of purusha with prakriti.[11] The way of salvation lies through viveka (discriminative knowledge) of the difference between purusha and prakriti:[12] eternal, unchanging consciousness is distinct from the constant flux of the material world, including the three forms of the mind (intelligence, ego, and the mind).Detailed information on how Wiley uses cookies can be found in our Privacy Policy.By Arundhati Katju In order to demonstrate the genealogy of knowledge they propose, both Nietzsche and Foucault draw upon and refute key elements from Indic philosophy, specifically, mystic practices that contemplate the nature of knowledge and subject-object relations as found in Samkhya and Yoga.Further, Samkhya does not concern itself with origins.According to Larson, classical Samkhya does not focus on how purusha or prakriti originally come about, nor how they come to be proximate to each other.[19] Rather, Samkhya proposes a genealogy of things: the physical world is constituted, in its essence, by man.We use cookies to make interactions with our website easy and meaningful, to better understand the use of our services, and to tailor advertising.For further information, including about cookie settings, please read our Cookie Policy .Prakriti is inert, but comes to life through its proximity to purusha.But this proximity also allows purusha to realize that it is prakriti, and thereby achieve liberation from the cycle of birth and death.Part II examines Nietzsche’s views on Vedanta and Samkhya in the third essay of the .In conclusion, I ask what a Samkhyan politics and intellectual project may look like in the twenty-first century.

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