Careful study of the commentaries of both Sankara and Ramanuja concerning the relationship between Self-knowledge and dharma confirmed the usual doctrinal differences between them which have been the focal point of scholarship on Vedanta but as well it also uncovered areas of structural convergence co-existing with the former. Accordingly this investigation proceeded on two levels: the first level was concerned with those differences in the ontologies; the second level was concerned with the "meaning-structures" common to both. Previous scholarship on Vedanta has not made reference to these areas of structural convergence. The objective of this work has been to verify how these areas of structural convergence throw light on their respective explicit positions. / Thesis / Doctor of Philosophy (PhD)

The first chapter explores an anachronistic Kantian critique of Plotinus wherein Plotinus' notion of the One and the soul's ascent to the One is discussed. In the second part of the chapter it will be argued that despite Plotinus' via negativa approach to the One, he commits what Kant calls a transcendental illusion. At this time, Kant's conditions of experience and knowledge are discussed, to show what constitutes as experience. Then, Kant's notion of transcendental illusion is discussed, specifically in its paralogistic and ideal forms. From this discussion, it is evident that Plotinus' idea of the soul is a paralogistic error and his idea of the One becomes the Ideal of pure reason, thereby mistaking the Ideal of the One as constituting ultimate existence. Following this Kantian critique, the second chapter discusses Úankara's view of Âtman. The exposition demonstrates that Úankara's approach is essentially via negativa, that while it is the most humble approach to Brahman, yet it is unable to account for the absolute reality that is essentially ineffable. This discussion focuses on Úankara's belief that people falsely attribute or superimpose qualities to the true Self, because of Avidyâ and that only true knowledge transforms Avidyâ into vidyâ or discriminating knowledge. After this discussion, some criticisms are discussed to show some apparent problems with Úankara's view. At which time, it will be argued that despite Úankara's use of via negativa he commits what Kant calls a "transcendental illusion." We do not have an empirical intuition of the concept of Brahman; therefore, we have neither access to the mystical reality of Brahman as a thing in itself, nor to true knowledge about ultimate reality. Thus, Úankara's view engenders transcendental illusion. The final chapter addresses Schelling's idealism and in particular the view of the potencies at work in God, before God was God. Due to creation, an inversion of the potencies occurs and the outer gains control over the inner. Next, elements of Habermas' view are discussed, wherein he holds a materialistic-interactive-idealist position, as indicated in his ideal speech situation. At this time, it will be argued that Habermas' "ideal speech situation" is idealistic like Schelling's position. Consequently, both Schelling and Habermas' reaction respectively make the Primordial Will and the Ideal Speech Situation into an Ideal and in so doing commits a transcendental illusion.

This study is about four interrelated key issues, namely, critique of Thomas Sankara as a political figure and erstwhile president of Burkina Faso; examination of Pan-Africanism as a movement, theory, ideology and uniting force for Africans and people of African descent globally; evaluation of leadership and governance lessons drawn from Burkina Faso’s August 1983 revolution, its successes, challenges, and shortcomings, and lastly; it draws socioeconomic and developmental lessons from the Burkina Faso experience under Sankara’s administration during the brief period from 1983 until his untimely assassination on 15 October 1987. The ousting of Blaise Compaore in October 2014 brought to the fore Sankara’s long buried and suppressed legacy, and this is what, in part, led to me deciding to do a systematic and thorough study of Sankara and the Burkina Faso Revolution. Two theories were used in the study – Pan Africanism and Afrocentricity - because they together centre and privilege the African people’s plight and agency and the urgent need for Africans to find solutions to their own problems in the same way Sankara emphasised the need for an independent endogenous development approach in Burkina Faso. Methodologically, a Mixed Methods Research (MMR) approach was employed so as to exploit and leverage the strengths of each individual approach and due to the complex nature of the phenomena studied. The study argues that the nerve centre of developmental efforts in Burkina Faso was a self-propelled, self-centred, and endogenous development model which placed the agency and responsibility, first and foremost, in the hands of Burkinabe people themselves using their own internal resources to improve their lives. Secondly, agrarian reforms were designed in such a way that they formed the bedrock of economic self-reliance and industrial development in Burkina Faso. Lastly, overall findings of the study indicate that the revolutionary cause and intervention in all critical sectors such as education, health, and the economy were prioritised and the pace at which these sectors were overhauled was crucial. Implication of these findings for development in Africa is that development cannot be externally imported either through foreign direct investments or through a straight-jacket policy transfer where African countries often borrow European economic policies and try to implement them in drastically different contexts and historical epochs. / Political Sciences / Ph. D. (Philosophy)

As human beings, we come across situations where our reasons, experience, or guidance from adults can be contradictory. A teacher also experiences these contradictory situations in the educational setting. In such cases, what should be the teacher's philosophy is my main idea or research question of this paper. To address this question, I started my exploration with the  Philosophy of the Teacher  by Nigel Tubbs, which states that contradictions exist as part of the teaching process and narrates the experience of the teacher as master, servant, and/or spiritual teacher. As part of this reading, I understood that the central contradiction is how the teacher can communicate the truth to the student in an educational practice where freedom for the child is given importance. On the other hand, Sankara from Indian Advaita Vedanta Philosophy states that teaching is defect free with no contradictions in teaching Brahma Vidya (Inquiry of Brahman). This view of Sankara made me explore more of Advaita Vedanta philosophy. In this exploration process, I learned from Sankara's Dakshinamoorthy stotram that interpretation of truth or reality as Brahman and further to the question why teaching is free from contradictions, I explore Brahma Sutra Bhashyam with the aid of Ahdyasa Bhashyam (error analysis) of Sankara. Adhyasa Bhashyam employed the method of superimposition and elimination (neti-neti or negation) along with methods like questioning, illustration of examples, and story.

The modernization perspective of human development has hampered true growth in the countries known collectively as the Third World. With its roots in European colonialism in the late eighteenth century, the modernization perspective ethnocentrically holds that human development must occur in a unilinear manner, regardless of a society's history or culture. In colonial times, this view was used to justify the exploitation of entire peoples, claiming that colonization of overseas societies was a civilizing mission. This unilinear view of development was popularized by modernization theorists such as Adam Smith, Karl Marx, and Walt Whitman Rostow, with disastrous consequences for the developing world. The most vivid illustration of how the modernization perspective hurt the developing world is the evident in the politics of the Cold War, in which two opposing modernization theories fought a global battle for influence. From the ashes of the Cold War, capitalism emerged as the triumphant model of human development. Since then, neo-liberal institutions have sought to stimulate growth in the developing world by following this model of development. However, after decades of failed attempts, it is time for the world to reconsider its approach to development. This paper will illustrate the inadequacies of the modernization thought in three different case studies- Tanzania, Guinea-Bissau, and Burkina Faso. In each case, modernization thought in the form of colonialism. communism, and capitalism have hampered attempts at real development in these countries.

Abstract (from thesis text) From Upper Volta to Burkina Faso, is the study of the politics of reaction and reform in a post-colonial nation-state of Burkina Faso. Since its independence from France on 5 August 1960 to 15 October 1987, Burkina Faso, the "land of the upright" people, has experience five changes in government. All of the coups that took place in this twenty-seven year period were reactionary and reforming. However, the most memorable reforms arrived after the coup of 4 August 1983 which gave rise to a youthful president in a thirty-three year old Captain Thomas Sankara. As the leaders before him, Sankara reacted against a post-colonial government that he and supporters saw as inadequate. Unlike the previous coups in the Upper Volta, this work argues that the 4 August 1983 coup brought class consciousness to the forefront. It aimed to establish its identity by changing the country's name from the colonial name of Upper Volta to Burkina Faso. The revolutionaries appeared to be g6enuine in meeting their words with action by working to create self-sufficient citizens, curb environmental depredation, combat corruption in government and provide women more opportunities. Though the Revolution in Burkina Faso (1983-1987) did not end the country's ambitions for a multi-party democracy, it did elevate the status of women, literacy, mortality and pride for the homeland.

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Philosophy is the quest for wisdom and hence it may share a common end with religion. Not all philosophies are, however, concerned with this end, nor, again are all religions involved with a quest for wisdom. There may be different techniques and tools employed in the accomplishment of wisdom, but this dissertation is concerned only with the study of the nature and use of reason. In the philosophy of Plato reason is employed in diverse fields including mathematics, myths, and elaborate analogies, but when he turns to reason itself, then it becomes important to this analysis. Reason may be utilized in other systems of thought, say in Aristotelian, but when it is functioning as the sole or paramount vehicle to the Good--then it is the subject for this paper and its contents will be examined. In the works of Plato, the use of reason in this sense is termed dialectic. The terms "philosophy" and "dialectic" are, of course, derived from the Greek. It is equally clear that a radical change has occurred in the meanings of these terms from the original formulation in the Hellenic Age to the present day. The primary and original meanings of these terms have been nearly eclipsed by modern usages and there is a confusion as to the basic meanings and content of these terms. This problem is further complicated by the tacit agreement that whatever is modern, or of late origin, must be better than what preceded it. Hence there is today a general reluctance to examine basic origins and classic sources. Contrary to this belief is the concept that every real advance is a result of returning to the basic origins and sources and redefining problems from this perspective. This work will base itself on the latter concept. The final object will be to re-examine the grounds and the extent to which philosophy can be termed dialectical. It is a request to reconsider philosophy in the terms of dialectic. A return to origins, in this case, is a return to the Greeks and the terms philosophy and dialectic will be defined with reference to the classic philosopher and dialectician - Plato. The Platonic concept of dialectic is to be utilized as a standard and basis of judging other systems that have been termed dialectical. Further, the work intends to reply to the criticism that philosophy, including philosophy as dialectic, has been superseded by religion since religion rather than philosophy can better insure the object of philosophy-- wisdom. Such a rejection of philosophy and dialectic must of course presuppose a familiarity with the process of the Platonic dialectic as well as its scope. Thus, a rejection, to be considered, must demonstrate a knowledge of Plato and an understanding of the dialectic. A decline of philosophy and dialectic based upon a valid criticism would be justified. On the other hand, it is important to discern the mechanism implicit in a denial of philosophy, as well as dialectic, in order to discern the consequences that follow from such a denial. Different systems of thought have been termed dialectic and those chosen for analysis will be examined to determine whether they advance the concept of dialectic as defined in the thesis, and if they do not, to see if it is possible to assign a cause. The deficiencies and inadequacies of the Platonic concept of philosophy as dialectic will also be shown and an attempt to correct this will be made by recourse to other traditions of thought. In the succeeding chapters, the analysis will include Augustine, Vico, Kant, Hegel, and Jung, as well as Gaudapada, Sankara, Nagarjuna, Confucius, and Lao Tzu. These authors have been chosen because of their use of dialectic and/or because they can contribute to the concept of dialectic as a philosophy as noted in this thesis. There is no intention to review or appraise any part of their work, except as regards their use of dialectic in selected instances. The philosophers are chosen to support and to illustrate the thesis of this dissertation. Therefore the task will be to define dialectic within the philosophy of Plato, to account for its decline or rejection, analyze some private definitions of dialectic, and to correct any shortcomings or inadequacies of dialectic.