Hinduism is a primary proponent of Monism.

This concept of Brahman explains the prevalence of Monism in Hinduism, because Brahman is considered to be all that exists and thus everything in the universe including the universe itself is considered a manifestation of Brahman.

Monism is found in the Nasadiya Sukta of the Rigveda, which speaks of the One being-non-being that ' breathed without breath '.

* Monism is the type of monotheism found in Hinduism, encompassing pantheism and panentheism, and at the same time the concept of a personal god.

It holds to " a holistic worldview ," emphasising that the Mind, Body and Spirit are interrelated and that there is a form of Monism and unity throughout the universe.

Nondualism is sometimes conflated with Monism.

This is reflected in the paradoxical Acosmic Monism of Hasidic Panentheism, and relates to the essence of the Torah and the soul.

In “ The Critical Monism of Cleanth Brooks ,” Crane writes that under Brooks ’ s view of a poem ’ s unity being achieved through the irony and paradox of the opposing forces it contains, the world ’ s most perfect example of such an ironic poem would be Albert Einstein ’ s equation E = mc < sup > 2 </ sup >, which equates matter and energy at a constant rate ( Searle ).

Catholics charge that modalistic monarchianism has its origin by means of influence in Greek pagan philosophy, including pagan philosophers like Euclid and Aristotle, who based their logic on Monism and Aristotle's arguments around his concept energeia ( i. e. energy ) called metaphysics.

This was that man's mind works by means of some mechanism which " functions normally towards Monism.

Davidson, for example, subscribes to Anomalous Monism, according to which there can be no strict psycho-physical laws which connect mental and physical events under their descriptions as mental and physical events.

Takasaki Jikido, for example, the preeminent scholar of the tathagatagarbha tradition, sees monism in the doctrine of the tathagatagarbha and the Mahayana in general ... Obermiller wedded this notion of a monistic Absolute to the tathagatagarbha literature in his translation and comments to the Ratnagotra, which he aptly subtitled “ A Manual of Buddhist Monism ” ... Lamotte and Frauwallner have seen the tathagatagarbha doctrine as diametrically opposed to the Madhyamika and representing something akin to the monism of the atman / Brahman strain ...

Monism has its origin in Hellenistic philosophy as a concept of all things deriving from a single substance or being.

" Nondualism ", " nonduality " and " nondual " are terms that have entered the English language from literal English renderings of " advaita " ( Sanskrit: not-dual ) subsequent to the first wave of English translations of the Upanishads commencing with the work of Müller ( 1823 – 1900 ), in the monumental Sacred Books of the East ( 1879 ), who rendered " advaita " as " Monism " under influence of the then prevailing discourse of English translations of the Classical Tradition of the Ancient Greeks such as Thales ( 624 BCE – c. 546 BCE ) and Heraclitus ( c. 535 BCE – c. 475 BCE ).

* Monism, the concept of " one essence " in the metaphysical and theological theory

Examples from the early modern period include the Leibniz's Monadology, Descarte's Dualism, and Spinoza's Monism.

Examples from the early modern period include the Leibniz's Monadology, Descarte's Dualism, Spinoza's Monism.

* Christ in Creation and Ethical Monism ; by Augustus Hopkins Strong, 1899.

* “ Functionalism and Anomalous Monism ”, in Ernest LePore and Brian McLaughlin, eds., Actions and Events: Perspectives on the Philosophy of Donald Davidson ( Blackwell, Oxford, 1985 ), pp. 387 – 98

In 1950, he joined Swami Premānanda Giri's Self-Realization Church of Absolute Monism, an offshoot of Paramahamsa Yogananda's Self-Realization Fellowship.

* Dialectical Monism at www. naturyl. humanists. net

Their difference revolves around alternate identifications between Divine Immanence / Transcendence and Divine Monism / Pluralism.

The philosophical result he labeled Monism.

In point of fact, this is a beige box with a bright red door, about one and a half feet square and hung from the wall about six feet from the door to Wisman's right.

A point like p gets information directly from n, but all information beyond n is indirectly relayed through n.

What I want to point out here is that all of them are ex-liberals, or modified liberals, with perhaps one exception.

Indeed, it is probable that this point is reached the moment the third level of change begins.

At that point we reach the `` closed '' historical situation: the situation in which man is no longer free to return to a status quo ante.

With regard to the change we are examining, the question is, at what point does the change become irreversible??

Such a response, of course, misses the point that in crisis order is going out of existence.

The point is that the reactionary, for whatever motive, perceives himself to have been part or a partner of something that extended beyond himself, something which, consequently, he was not able to accept or reject on the basis of subjective preference.

The maturity in this point of view lies in its recognition that no basic problem is ever solved without being clearly understood.

But that one should superimpose all these charts, run a pin through the common point, and then scale each planetary deferent larger and smaller ( to keep the epicycles from ' bumping ' ), this is contrary to any intention Ptolemy ever expresses.

His point is simply that the Tories have showered him with personal satire, despite the fact that as a private subject he has a right to speak on political matters without affronting the prerogative of the Sovereign.

This is the principal point made in this final section of Englishman No. 57, and it caps Steele's efforts in his other writing of these months to counteract the notion of the Tories as a `` Church Party '' supported by the body of the clergy.

One, a reservation on the point I have just made, is the phenomenon of pseudo-thinking, pseudo-feeling, and pseudo-willing, which Fromm discussed in The Escape From Freedom.

At this point a working definition of idea is in order, although our first definition will have to be qualified somewhat as we proceed.

Some historians have found his point of view not to their taste, others have complained that he makes the Tory tradition appear `` contemptible rather than intelligible '', while a sympathetic critic has remarked that the `` intricate interplay of social dynamics and political activity of which, at times, politicians are the ignorant marionettes is not a field for the exercise of his talents ''.

The other is that the charge for cabanas and parasols, though modest from an American point of view, still is a little high for many Athenians.

And there is one other point in the Poetics that invites moral evaluation: Aristotle's notion that the distinctive function of tragedy is to purge one's emotions by arousing pity and fear.

The point is that an ethical critic, with an assist from Freud, can seize on this theory to argue that tragedy provides us with a harmless outlet for our hostile urges.

Everyone is more or less sceptical and virtually no one has been willing to accept Lappenberg or Kemble's position on that point.

That is, there was no trace of Anglo-Saxons in Britain as early as the late third century, to which time the archaeological evidence for the erection of the Saxon Shore forts was beginning to point.

It is the triumph of rationalism and secular metaphysics which marks the point of no return.

What is wrong with advertising is not only that it is an `` outrage, an assault on people's mental privacy '' or that it is a major cause for a wasteful economy of abundance or that it contains a coercive tendency ( which is closer to the point ).