Mudanças entre as edições de "Atman (Hinduismo)"

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(Vedanta)
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==Schools of thought==
 
==Schools of thought==
 
===Vedanta===
 
===Vedanta===
Philosophical schools such as [[Advaita]] (monism) see the soul within each living entity as being fully identical with [[Brahman]] - the all-pervading soul of the [[universe]], whereas other schools such as [[Dvaita]] (dualism) differentiate between the individual atma in living beings, and the Supreme atma ([[Paramatma]]) as being at least partially separate beings. Thus ''atman'' refers to the individual soul or the observer being.
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Escolas filosófica como a [[Advaita]] (monismo) vêem a alma em cada entidade viva como sendo completamente idêntica com [[Brahman]] - a alma que permeia tudo no universo, onde outras escolas como a [[Dvaita]] (dualismo) diferenciam entre o atma individual em seres vivos, e o Supremo Atma  ([[Paramatma]]) como sendo pelo menos parcialmente coisas distintas. Assim, ''atman'' se refere à alma individual ou ao ente do observador.
  
 
Within Advaita Vedanta philosophy the Atman is the universal life-principle, the animator of all [[organism]]s, and the world-soul. This view is of a sort of [[panentheism]] (not [[pantheism]]) and thus is sometimes not equated with the single [[Creator god|creator]] [[God]] of [[monotheism]]. Identification of individual living beings/souls, or jiva-atmas, with the 'One Atman' is the monistic [[Advaita Vedanta]] position, which is critiqued by dualistic/theistic [[Dvaita Vedanta]]. Dvaita Vedanta calls the all-pervading aspect of Brahman ''[[Paramatman]]'' quantitatively different from individual Atman and claims reality for both a God functioning as the ultimate metaphorical "soul" of the universe, and for actual individual "souls" as such. The Dvaita, dualist schools, therefore, in contrast to Advaita, advocate an exclusive monotheistic position wherein [[Brahman]] is made synonymous with [[Vishnu]]. Aspects of both philosophies are found within the schools of [[Vishishtadvaita Vedanta]] and [[Achintya Bheda Abheda]].
 
Within Advaita Vedanta philosophy the Atman is the universal life-principle, the animator of all [[organism]]s, and the world-soul. This view is of a sort of [[panentheism]] (not [[pantheism]]) and thus is sometimes not equated with the single [[Creator god|creator]] [[God]] of [[monotheism]]. Identification of individual living beings/souls, or jiva-atmas, with the 'One Atman' is the monistic [[Advaita Vedanta]] position, which is critiqued by dualistic/theistic [[Dvaita Vedanta]]. Dvaita Vedanta calls the all-pervading aspect of Brahman ''[[Paramatman]]'' quantitatively different from individual Atman and claims reality for both a God functioning as the ultimate metaphorical "soul" of the universe, and for actual individual "souls" as such. The Dvaita, dualist schools, therefore, in contrast to Advaita, advocate an exclusive monotheistic position wherein [[Brahman]] is made synonymous with [[Vishnu]]. Aspects of both philosophies are found within the schools of [[Vishishtadvaita Vedanta]] and [[Achintya Bheda Abheda]].

Edição das 10h11min de 27 de setembro de 2010

O Ātman (IAST: Ātman, sanscrito: आत्मन्) é um termo filosófico utilizado no Hinduismo, especialmente na escola Vedanta, para identificar a alma, seja no sentido global (a alma do mundo) ou individual (alma de uma pessoa). É o verdadeiro eu do indivíduo (por isso é geralmente traduzido para o inglês como 'Self' - "si") além da identificação com a realidade fenomenal da existência mundana.

Etimologia

A palavra ātman é conectada com a raiz indo-europeia *ēt-men (sopro, respiração) e cognata ao inglês antigo "æþm", ao grego "asthma", e ao alemão "Atem": "atmen" (respirar).

Schools of thought

Vedanta

Escolas filosófica como a Advaita (monismo) vêem a alma em cada entidade viva como sendo completamente idêntica com Brahman - a alma que permeia tudo no universo, onde outras escolas como a Dvaita (dualismo) diferenciam entre o atma individual em seres vivos, e o Supremo Atma (Paramatma) como sendo pelo menos parcialmente coisas distintas. Assim, atman se refere à alma individual ou ao ente do observador.

Within Advaita Vedanta philosophy the Atman is the universal life-principle, the animator of all organisms, and the world-soul. This view is of a sort of panentheism (not pantheism) and thus is sometimes not equated with the single creator God of monotheism. Identification of individual living beings/souls, or jiva-atmas, with the 'One Atman' is the monistic Advaita Vedanta position, which is critiqued by dualistic/theistic Dvaita Vedanta. Dvaita Vedanta calls the all-pervading aspect of Brahman Paramatman quantitatively different from individual Atman and claims reality for both a God functioning as the ultimate metaphorical "soul" of the universe, and for actual individual "souls" as such. The Dvaita, dualist schools, therefore, in contrast to Advaita, advocate an exclusive monotheistic position wherein Brahman is made synonymous with Vishnu. Aspects of both philosophies are found within the schools of Vishishtadvaita Vedanta and Achintya Bheda Abheda.

In some instances both Advaita and Dvaita schools may accommodate the others's belief as a lower form of worship or practice towards the same ultimate goal.

Yoga

In the view of the Yoga school, the highest attainment does not reveal the experienced diversity of the world to be illusion. The everyday world is real. Furthermore, the highest attainment is the event of one of many individual selves discovering itself; there is no single universal self shared by all persons.

Development

The pre-Buddhist Upanishads link the Self to the feeling "I am." Among the religious thinkers of the time, and in common usage, the concept "self" entails the notion of "I am". However, following the Buddha, later Upanishads like the Maitri Upanishad write instead that only the defiled individual self, rather than the universal self, thinks "this is I" or "this is mine", and the even later Mandukya Upanishad, which was written with heavy Buddhist influence, defines the highest state to be absolute emptiness.

Miscellaneous

Adherents to Jainism also use the phrase the atman to refer to 'the self'. Often atman is mistaken as being interchangeable with the word jiva with the difference being somewhat subtle. Whereas atman refers to the self, jiva refers to the living being, the exact comprehension of which varies throughout the philosophical schools.

Ver também

References