Isa Upanishad - publicata in Verso, anul 2, numărul 25, 1-15 noiembrie 2007, Cluj-Napoca, noiembrie 2007
Pancikaranam de Adi Sankaracarya - Verso, 3:36-37, 2008, Cluj-Napoca, Romania,
Texte Vedantice:Isa-Upanishad, cu note bazate pe comentariile lui Sankaracharya, Verso 2:25, Cluj-Napoca,2009, Romania
Ofranda de Cantec, traducere din Rabindranath Tagore, Gitanjali, Timpul, August, Iasi, 2008, Romania
Sadhana: Desavarsirea vietii de Rabindranath Tagore, Cluj-Napoca, Casa Cartii de Stiinta, 2009, ISBN 978-973-133-642-82
Tagore la gura sobei in Mongpu de Maitreyi Devi, Cluj-Napoca, Casa Cartii de Stiinta, 2008, ISBN:978-973-133-354-03
Predica de pe Munte dupa Advaita Vedanta de Swami Prabhavananda, Bucuresti, Ritam, 1998,ISBN 973-98832-1-44, editia Kindle
Cautatori intru Adevar de Ray Berry, Bucuresti, Ed. Ritam, 1998, ISBN 973-98832-2-25.
Isa, Kena, Katha, Prashna Upanishad cu comentariile lui Swami Lokeswarananda, Bucuresti, Ritam, 1998, ISBN 973-98832-0-66
Doar Magicianul e Aievea de Swami Lokeswarananda, Bucuresti, Ritam,1998, ISBN973-98832-3-07
Atmabodha: Cunoasterea de Sine de Sankaracharya, Bucuresti,Ritam,1998, ISBN 973-98832-4-98.
Kena Upanishad, Arhetip-RS, Bucuresti, 1996, ISBN 973-97395-2-0
Affective information processing is analysed considering the emotion circuits within the brain substrates of emotionality. Based on Gärdenfors’ conceptual spaces model we try to examine an emotion episode from its elicitation to the differentiation into affective processes. An affective-conceptual spaces model is developed taking in consideration Panksepp’s nested BrainMind hierarchies.
Based on Gärdenfors’ (2000) conceptual spaces model we try to examine an emotion episode from its elicitation to the differentiation into affective processes. An affective-conceptual spaces model is proposed as a framework for representing affective information on the conceptual level.
Keywords: surprise, affective-conceptual spaces model, affective concepts, affective representation.
Dana Sugu & Amita Chaterjee, ‘Flashback:Reshuffling Emotions’, InternationalJournal on Humanistic Ideology, Vol. 3 No. 1, Spring-Summer 2010
Each affective state has distinct motor-expressions, sensory perceptions, autonomic, and cognitive patterns. Panksepp (1998) proposed seven neural affective systems of which the SEEKING system, a generalized approach-seeking system, motivates organisms to pursue resources needed for survival. When an organism is presented with a novel stimulus, the dopamine (DA) in the nucleus accumbens septi (NAS) is released. The DA circuit outlines the generalized mesolimbic dopamine-centered SEEKING system and is especially responsive when there is an element of unpredictability in forthcoming rewards. We propose that when the outcome of this interaction is unexpected or unanticipated then Panksepp’s “cognitive or expectancy reset” mechanism involving the cognitive dissonance would yield the subjective emotion of surprise. In order to appropriately react to the environment’s stimuli one needs fundamental processes that would enable one to distinguish between what is novel and what has been already experienced, as well as the different degrees of novelty. Novel events are those whose essential features of the representation (visceral and perceptual) are altered and being discrepant provoke more sustained attention. Novelty arises from salient and arousing events and the organism experiences surprise, as coming out of a habitual state. In this framework, we shall look at established theories of emotions and propose a different approach to their taxonomy.
Keywords: habituation, change, novelty, arousal, taxonomy of affective processes,SEEKING system.
All major systems of belief claim to have a distinctive understanding and relation to whatever they may consider the unseen divine entity. Present neuropsychological theories are divided between the possible existence of “God-modules” hardwired in the brain, on one hand, and God as a construction of the brain’s incapacity to explain unknown and unidentified events. In Theravāda Buddhism there is no personal deity; one experiences the ultimate as impersonal. The idea of self is also rejected and a Buddhist identity is pointing out towards “othoproxy”, “the right practice”, what could be called “action identity”.
Keywords: action identity, neuropsychological theories, religion, Buddhism, reality.
‘Metafora la purtator’, Timpul, iunie, Iasi, 2008, Romania
‘Over the Tree-Tops: On the Romanian Ethos’, Bulletin of the RMIC, Vol. LVI: 10, India