M. N. Roy: Marxism and Colonial Cosmopolitanism (Pathfinders)
This idea of the cult of humanity emanated from the Positivist notion of the religion of humanity formulated by Auguste Comte, which had a great reception in Calcutta particularly from the 1880s onwards. (Geraldine Hancock Forbes, Positivism in Bengal: A Case Study in the Transmission and Assimilation of an Ideology, p.70) Kris Manjapra, M. N. Roy, 2010, p. 22
This idea of the cult of humanity emanated from the Positivist notion of the religion of humanity formulated by Auguste Comte, which had a great reception in Calcutta particularly from the 1880s onwards. (Geraldine Hancock Forbes, Positivism in Bengal: A Case Study in the Transmission and Assimilation of an Ideology, p.70) Kris Manjapra, M. N. Roy, 2010, p. 22 The Political Philosophy of Sri Aurobindo - Google Books Result V. P. Varma - 1990 - Philosophy - Since Aurobindo is a metaphysician accepting the ... 1 Sri Aurobindo refers to some significant institutions: (a) the Indian ...
line 5, read "in all (57) stages from the first thought of ... by SK Maitra - 1953
humanism of Comte or Mill, then certainly Sri Aurobindo is not a humanist, for he cannot subscribe to that view of man which forever pins him down to ... Review: [untitled] S. K. Maitra Reviewed work(s): The Life Divine by Sri Aurobindo Philosophy East and West, Vol. 3, No. 2 (Jul., 1953), pp. 178-182 (review consists of 5 pages) Published by: University of Hawai'i Press Stable URL: http://www.jstor.org/stable/1397265
humanism of Comte or Mill, then certainly Sri Aurobindo is not a humanist, for he cannot subscribe to that view of man which forever pins him down to ... Review: [untitled] S. K. Maitra Reviewed work(s): The Life Divine by Sri Aurobindo Philosophy East and West, Vol. 3, No. 2 (Jul., 1953), pp. 178-182 (review consists of 5 pages) Published by: University of Hawai'i Press Stable URL: http://www.jstor.org/stable/1397265
Sri Aurobindo and Karl Marx: integral sociology and dialectical ... - Google Books Result Debi Prasad Chattopadhyaya - 1988 - Political Science - One naturally feels inclined to raise the question: what precisely did historicists like Comte, Marx and Sri Aurobindo mean by the invariable laws of ...
pad~16~2-Book Reviews by D Societies - 2006
particular, Sri Aurobindo confirms the Vedic vision in his writings. In The Human Cycle
, in contrast to August Comte's depiction of the evolution of ...
particular, Sri Aurobindo confirms the Vedic vision in his writings. In The Human Cycle
, in contrast to August Comte's depiction of the evolution of ...Bankimchandra: Development of Nationalism and Indian Identity Dr. Anil Baran Ray Prabuddha Bharata August 2005
As regards the sources, Bankimchandra
acknowledged the influence of English utilitarianism and French positivism on his political thought but asserted all the same his independence of them by critiquing them where they, in his opinion, deserved such criticism… Bankimchandra took Auguste Comte’s prescription, as offered in the latter’s philosophy of positivism, that the ‘human deity’ be worshipped, but did not take Comte’s reasons for such prescription. Comte argued that since God could not be seen but only imagined and that since He was extra-cosmic and superior to humanity, man should devote himself rather to the worship of concrete humanity than an abstract God. Unlike Comte, Bankimchandra did not want to make a distinction between abstract God and concrete humanity. He wished to combine the abstract and the concrete by observing that God was the inmost essence of all human beings and that ‘worship’ of the one was worship of the other as well. Having made God and humanity one, Bankimchandr
a next observed that the dharma of man lay in his attainment of full humanity through the cultivation and harmonious development (anushilan, as he termed it) of all his physical and mental faculties as also through the performance of dutiful actions in the selfless spirit of Krishna, who, in Bankimchandra’s opinion, represented the best example of full humanity in respect of both being and doing. Bankimchandra then went on to assert that man attained his full ‘maturity’ when, having developed himself after the anushilan dharma, he directed his devotion to God. God was in all beings. Therefore, devotion to God meant progressively extending one’s love for oneself and one’s family to one’s community to one’s country and finally to whole of humanity or the entire human race. Love for the whole humanity, however, was an ideal very difficult to realize in actual practice and so Bankimchandra advised his countrymen to take love for one’s country as the highest religion. As he put it, ‘Considering the condition of mankind, love of one’s own country should be called the highest dharma’ (199). ..... Sri Aurobindo’s Bhavani Mandir was clearly a product of the inspiration he received from Bankimchandra’s Ananda Math. And that Bankimchandra inspired many revolutionaries of India 
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acknowledged the influence of English utilitarianism and French positivism on his political thought but asserted all the same his independence of them by critiquing them where they, in his opinion, deserved such criticism… Bankimchandra took Auguste Comte’s prescription, as offered in the latter’s philosophy of positivism, that the ‘human deity’ be worshipped, but did not take Comte’s reasons for such prescription. Comte argued that since God could not be seen but only imagined and that since He was extra-cosmic and superior to humanity, man should devote himself rather to the worship of concrete humanity than an abstract God. Unlike Comte, Bankimchandra did not want to make a distinction between abstract God and concrete humanity. He wished to combine the abstract and the concrete by observing that God was the inmost essence of all human beings and that ‘worship’ of the one was worship of the other as well. Having made God and humanity one, Bankimchandra next observed that the dharma of man lay in his attainment of full humanity through the cultivation and harmonious development (anushilan, as he termed it) of all his physical and mental faculties as also through the performance of dutiful actions in the selfless spirit of Krishna, who, in Bankimchandra’s opinion, represented the best example of full humanity in respect of both being and doing. Bankimchandra then went on to assert that man attained his full ‘maturity’ when, having developed himself after the anushilan dharma, he directed his devotion to God. God was in all beings. Therefore, devotion to God meant progressively extending one’s love for oneself and one’s family to one’s community to one’s country and finally to whole of humanity or the entire human race. Love for the whole humanity, however, was an ideal very difficult to realize in actual practice and so Bankimchandra advised his countrymen to take love for one’s country as the highest religion. As he put it, ‘Considering the condition of mankind, love of one’s own country should be called the highest dharma’ (199). ..... Sri Aurobindo’s Bhavani Mandir was clearly a product of the inspiration he received from Bankimchandra’s Ananda Math. And that Bankimchandra inspired many revolutionaries of himself observed, ‘They form one compact whole, to separate which into component parts is to rend the entire fabric.’ (21) ... [Bankimchandra and the making of nationalist consciousness (Occasional paper), The Unhappy Consciousness: Bankimchandra Chattopadhyay and the Formation of Nationalist Discourse in India (Soas Studies on South Asia)]progress and spiritual insight into the works of John Stuart Mill, Auguste Comte, Herbert Spencer and G.W.F. Hegel. ..... Aurobindo Ghosh considered Vivekananda as his spiritual mentor. ... –Sri Aurobindo–1915 in Vedic Magazine. ...
The Spirit and Form of an Ethical Polity: a Meditation on Aurobindo’s Thought by Sugata Bose, Modern Intellectual History, 4, 1 (2007), By debbanerji Posthuman Destinies
It engages in that exercise of elucidation by interpreting a few of the key texts by Aurobindo Ghose on the relationship between ethics and politics in the first two decades of the twentieth century. Both secularist and subalternist ...
The misappropriation of Aurobindo by the Hindu right has been facilitated by the secularists’ abandonment of the domain of religion to the religious bigots. To a secularist historian like Sumit Sarkar
the invocation to sanatan dharma by Aurobindo is deeply troubling and makes him implicitly, if not explicitly, the harbinger of communalism in the pejorative sense the term came to acquire some two decades after Aurobindo had retired from active political life.4 To an anti-secularist scholar like Ashis Nandy
the “nationalist passions” of Aurobindo located in “a theory of transcendence” are mistakenly deemed to be too narrowly conceived compared to the broader humanism of the more universalist, civilizational discourses ascribed to Tagore and Gandhi.5 The specific failures in fathoming the depths of Aurobindo’s thought are related to more general infirmities that have afflicted the history of political and economic ideas in colonial India…
The misappropriation of Aurobindo by the Hindu right has been facilitated by the secularists’ abandonment of the domain of religion to the religious bigots. To a secularist historian like Sumit Sarkar
the invocation to sanatan dharma by Aurobindo is deeply troubling and makes him implicitly, if not explicitly, the harbinger of communalism in the pejorative sense the term came to acquire some two decades after Aurobindo had retired from active political life.4 To an anti-secularist scholar like Ashis Nandy the “nationalist passions” of Aurobindo located in “a theory of transcendence” are mistakenly deemed to be too narrowly conceived compared to the broader humanism of the more universalist, civilizational discourses ascribed to Tagore and Gandhi.5 The specific failures in fathoming the depths of Aurobindo’s thought are related to more general infirmities that have afflicted the history of political and economic ideas in colonial India…The Indian intellectual deserves to be put on a par with the European thinker and, as Kris Manjapra argues, ought to be viewed “as engaging and revising through phronesis” the full range of Indian, European and in-between ideational traditions which he or she encountered.9 … In 1905 Bepin Pal wrote of the new patriotism in India, different from the period when Pym, Hampden, Mazzini, Garibaldi, Kossuth and Washington were “the models of young India”. The old patriotism “panted for the realities of Europe and America India
“And so”, Sumit Sarkar
writes somewhat derisively, “the revolutionary leader becomes the yogi of Pondicherry
writes somewhat derisively, “the revolutionary leader becomes the yogi of 
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