Listening is the act of paying attention to sounds . It includes listening to the sounds of nature , listening to music , and perhaps most importantly, interpersonal listening , i.e. listening to other human beings. When listening to another person, one hears what they are saying and tries to understand what it means.
137-398: Interpersonal listening involves complex affective , cognitive , and behavioral processes. Affective processes include the motivation to listen to others; cognitive processes include attending to , understanding , receiving, and interpreting content and relational messages; and behavioral processes include responding to others with verbal and nonverbal feedback. Interpersonal listening
274-472: A cosmic principle and appears in verses independent of deities . It evolves into a concept, claims Paul Horsch, that has a dynamic functional sense in Atharvaveda for example, where it becomes the cosmic law that links cause and effect through a subject. Dharma, in these ancient texts, also takes a ritual meaning. The ritual is connected to the cosmic, and "dharmani" is equated to ceremonial devotion to
411-593: A certain amount of cognitive processing of information has been accomplished. In this view, such affective reactions as liking, disliking, evaluation, or the experience of pleasure or displeasure each result from a different prior cognitive process that makes a variety of content discriminations and identifies features, examines them to find value, and weighs them according to their contributions (Brewin, 1989). Some scholars (e.g. Lerner and Keltner 2000) argue that affect can be both pre- and post-cognitive: initial emotional responses produce thoughts, which produce affect. In
548-434: A colored box, but the participants did not know that they would eventually be asked what color box the word appeared in. Motivation intensity refers to the strength of urge to move toward or away from a particular stimulus. Anger and fear affective states, induced via film clips, resulted in more selective attention on a flanker task compared to controls as indicated by reaction times that were not very different, even when
685-419: A deeper, more positive relationship between individuals. Active listening changes the speaker's perspective. Active listening is a catalyst in one's personal growth, which enhances personality change and group development. People will more likely listen to themselves if someone else is allowing them to speak and get their message across. Active listening allows people to be present in a conversation. "Listening
822-427: A faster reaction to name the smaller letters within the larger letter. A source-monitoring paradigm can also be used to measure how much contextual information is perceived: for instance, participants are tasked to watch a screen which serially displays words to be memorized for 3 seconds each, and also have to remember whether the word appeared on the left or the right half of the screen. The words were also encased in
959-470: A fisherman must injure a fish, but he must attempt to do this with least trauma to fish and the fisherman must try to injure no other creature as he fishes. The five niyamas (observances) are cleanliness by eating pure food and removing impure thoughts (such as arrogance or jealousy or pride), contentment in one's means, meditation and silent reflection regardless of circumstances one faces, study and pursuit of historic knowledge, and devotion of all actions to
1096-433: A flanker attention task to figure out whether cognitive scope is broadened or narrowed. For example, using the letters "H" and "N" participants need to identify as quickly as possible the middle letter of 5 when all the letters are the same (e.g. "HHHHH") and when the middle letter is different from the flanking letters (e.g. "HHNHH"). Broadened cognitive scope would be indicated if reaction times differed greatly from when all
1233-442: A further iteration, some scholars argue that affect is necessary for enabling more rational modes of cognition (e.g. Damasio 1994). A divergence from a narrow reinforcement model of emotion allows other perspectives about how affect influences emotional development. Thus, temperament , cognitive development, socialization patterns, and the idiosyncrasies of one's family or subculture might interact in nonlinear ways. For example,
1370-458: A listening component. Some teaching methods, such as total physical response , involve students simply listening and responding. In "intensive listening" learners attempt to listen with maximum accuracy to a relatively brief sequence of speech; in "extensive listening" learners listen to lengthy passages for general comprehension. While intensive listening may be more effective for developing specific aspects of listening ability, extensive listening
1507-527: A logical and consistent framework for research. Researchers can predict a person's actions by assuming effort refers to the energy investment. The motivational intensity theory is used to show how changes in goal attractiveness and energy investment correlate. Mood , like emotion, is an affective state. However, an emotion tends to have a clear focus (i.e., its cause is self-evident), while mood tends to be more unfocused and diffuse. Mood, according to Batson, Shaw and Oleson (1992), involves tone and intensity and
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#17327807210601644-575: A long and varied history and straddles a complex set of meanings and interpretations. There is no equivalent single-word synonym for dharma in western languages. There have been numerous, conflicting attempts to translate ancient Sanskrit literature with the word dharma into German , English and French. The concept, claims Paul Horsch, has caused exceptional difficulties for modern commentators and translators. For example, while Grassmann's translation of Rig-Veda identifies seven different meanings of dharma, Karl Friedrich Geldner in his translation of
1781-512: A majority/dominant group agrees with or laughs at racial differences of a minority group member. Rather than confronting students and jeopardizing their willingness to participate in classroom discussions, the intent/effect strategy invites students to (1) consider numerous perspectives of a statement, and (2) understand that well-meant comments (intent) can be perceived as deleterious (effect) by others. Another strategy for teachers to practice rhetorical listening and improve cultural sensitivity in
1918-513: A multi-agent system—a system that contains multiple agents interacting with each other and/or with their environments over time. The outcomes of individual agents' behaviors are interdependent: Each agent's ability to achieve its goals depends on not only what it does but also what other agents do. Emotions are one of the main sources for the interaction. Emotions of an individual influence the emotions, thoughts and behaviors of others; others' reactions can then influence their future interactions with
2055-501: A narrowed attentional scope. The experimenters further increased the narrowed attentional scope in appetitive stimuli by telling participants they would be allowed to consume the desserts shown in the pictures. The results revealed that their hypothesis was correct, in that the broad attentional scope led to quicker detection of global letters, while narrowed attentional scope led to quicker detection of local letters. Researchers Bradley, Codispoti, Cuthbert and Lang wanted to further examine
2192-411: A note should be considered on the differences between affect and emotion. Arousal is a basic physiological response to the presentation of stimuli. When this occurs, a non-conscious affective process takes the form of two control mechanisms: one mobilizing and the other immobilizing. Within the human brain, the amygdala regulates an instinctual reaction initiating this arousal process, either freezing
2329-795: A person may choose to assume in relation to any person, text, or culture.” As an outcome of this openness, Ratcliffe claimed that rhetorical listening cultivates conscious willingness in people, thereby fostering effective communication, particularly in cross-cultural settings. Steven Pedersen highlights the negative impact on communication of stereotypes and prejudices, which cause dis-identification . Conversely, rhetorical listening promotes cross-cultural understanding and allows students and teachers to disrupt reciprocal resistance. Rhetorical listening requires an attentive consideration of individuals' intentions to seek understanding, which surpasses mere passive listening. Stenberg cautioned against interpretative limitations that may arise from such intentions. Within
2466-434: A research article about affect tolerance written by psychiatrist Jerome Sashin, "Affect tolerance can be defined as the ability to respond to a stimulus which would ordinarily be expected to evoke affects by the subjective experiencing of feelings." Essentially it refers to one's ability to react to emotions and feelings. One who is low in affect tolerance would show little to no reaction to emotion and feeling of any kind. This
2603-589: A result, an internationally reliable short-form, the I-PANAS-SF, has been developed and validated comprising two 5-item scales with internal reliability, cross-sample and cross-cultural factorial invariance, temporal stability, convergent and criterion-related validities. Mroczek and Kolarz have also developed another set of scales to measure positive and negative affect. Each of the scales has 6 items. The scales have shown evidence of acceptable validity and reliability across cultures. In relation to perception,
2740-754: A sad picture, participants were faster to identify the larger letter in a Navon attention task, suggesting more global or broadened cognitive scope. Sadness is thought to sometimes have low motivational intensity. But, after seeing a disgusting picture, participants were faster to identify the component letters, indicative of a localized and narrower cognitive scope. Disgust has high motivational intensity. Affects which are high in motivational intensity narrow one's cognitive scope, enabling people to focus more on central information, whereas affects which are low in motivational intensity broadened cognitive scope, allowing for faster global interpretation. The changes in cognitive scope associated with different affective states
2877-458: A simple and isolated process, but it would be more precise to perceive it as a complex and systematic process. It involves the perception of sounds made by the speaker, of intonation patterns that focus on the information, and of the relevance of the topic under discussion. People listen for 45 percent of their time when they communicate. According to Barthes, listening can be understood on three levels: alerting, deciphering, and understanding how
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#17327807210603014-556: A specific event), and affectivity (an individual's overall disposition or temperament , which can be characterized as having a generally positive or negative affect). In psychology, the term affect is often used interchangeably with several related terms and concepts, though each term may have slightly different nuances. These terms encompass: emotion, feeling, mood, emotional state, sentiment, affective state, emotional response, affective reactivity, disposition . Researchers and psychologists may employ specific terms based on their focus and
3151-446: A speech, listeners were better able to recall the information in the speech when hearing those noises again. For example, when a person reads or does something else while listening to music, he or she can recall what that was when hearing the music again later. Listening can also function rhetorically as a means of promoting Cross-cultural communication . Ratcliffe built her argument upon two incidents in which individuals demonstrated
3288-585: A strong motivation to consume alcohol. The researchers tested the participants by exposing them to alcohol and neutral pictures. After the picture was displayed on a screen, the participants finished a test evaluating attentional focus. The findings proved that exposure to alcohol-related pictures led to a narrowing of attentional focus to individuals who were motivated to use alcohol. However, exposure to neutral pictures did not correlate with alcohol-related motivation to manipulate attentional focus. The Alcohol Myopia Theory (AMT) states that alcohol consumption reduces
3425-501: A structured set of beliefs about general expectations of a future experience of pleasure or pain, or of positive or negative affect in the future. Unlike instant reactions that produce affect or emotion, and that change with expectations of future pleasure or pain, moods, being diffuse and unfocused and thus harder to cope with, can last for days, weeks, months or even years (Schucman, 1975). Moods are hypothetical constructs depicting an individual's emotional state. Researchers typically infer
3562-401: A technique for creative interpretation, originating from a space within language where listeners can assert their influence. This approach utilizes listening as a tool to gain insight into the perspectives and voices of others, promoting interpretation, reflection, and the creation of fresh significance. To this end, Ratcliffe asserted that rhetorical listening embodies an “stance of openness that
3699-405: A tendency to refuse the cross-cultural discourses. Interpersonal listening begins by hearing a speaker producing the sound to be listened to. Semiotician Roland Barthes , characterized the distinction between listening and hearing. "Hearing is a physiological phenomenon; listening is a psychological act." People are always hearing, most of the time subconsciously. Listening is done by choice. It
3836-479: A type of non-conscious affect may be separate from the cognitive processing of environmental stimuli. A monohierarchy of perception, affect and cognition considers the roles of arousal , attention tendencies, affective primacy (Zajonc, 1980), evolutionary constraints (Shepard, 1984; 1994), and covert perception (Weiskrantz, 1997) within the sensing and processing of preferences and discriminations. Emotions are complex chains of events triggered by certain stimuli. There
3973-408: Is a construct that is closely related to motivational intensity, they differ in that motivation necessarily implies action while arousal does not. Affect is sometimes used to mean affect display , which is "a facial, vocal, or gestural behavior that serves as an indicator of affect" (APA 2006). In psychology, affect defines the organisms ' interaction with stimuli . It can influence the scope of
4110-447: Is a key factor in cultivating relationships because the more we understand the other person, the more connection we create, as taught in nonviolent-communication Dharma teachings. As someone recently stated, 'We should listen harder than we speak.'" Along with speaking , reading , and writing , listening is one of the "four skills" of language learning . All language-teaching approaches, except for grammar translation , incorporate
4247-700: Is a manifestation of Ṛta, but suggests Ṛta may have been subsumed into a more complex concept of dharma , as the idea developed in ancient India over time in a nonlinear manner. The following verse from the Rigveda is an example where rta and dharma are linked: O Indra, lead us on the path of Rta, on the right path over all evils... Traditional Dharma is an organising principle in Hinduism that applies to human beings in solitude, in their interaction with human beings and nature, as well as between inanimate objects, to all of cosmos and its parts. It refers to
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4384-447: Is a result of an anticipated, experienced, or imagined outcome of an adaptational transaction between organism and environment, therefore cognitive appraisal processes are keys to the development and expression of an emotion (Lazarus, 1982). Affective states vary along three principal dimensions: valence , arousal, and motivational intensity . It is important to note that arousal is different from motivational intensity. While arousal
4521-402: Is a skill for resolving problems . Poor interpersonal listening can lead to misinterpretations, thus causing conflict or dispute. Poor listening can be exhibited by excessive interruptions , inattention, hearing what you want to hear , mentally composing a response, or having a closed mind . Listening is also linked to memory . According to one study, when there were background noises during
4658-427: Is being said and attempting to understand it. It can be described in many ways. Active listening requires that the listener be attentive, nonjudgmental, and non-interrupting. An active listener analyzes what the speaker is saying for its implicature or subtext as well as for meanings contained explicitly in the verbal communication. An active listener looks for nonverbal messages from the speaker in order to comprehend
4795-601: Is believed to have a transtemporal validity, and is one of the Puruṣārtha . In Buddhism , dharma ( Pali : dhamma ) refers to the teachings of the Buddha . In Buddhist philosophy , dhamma/dharma is also the term for " phenomena ". Dharma in Jainism refers to the teachings of Tirthankara (Jina) and the body of doctrine pertaining to the purification and moral transformation of humans. In Sikhism , dharma indicates
4932-474: Is closely related to alexithymia . "Alexithymia is a subclinical phenomenon involving a lack of emotional awareness or, more specifically, difficulty in identifying and describing feelings and in distinguishing feelings from the bodily sensations of emotional arousal" At its core, alexithymia is an inability for an individual to recognize what emotions they are feeling—as well as an inability to describe them. According to Dalya Samur < Archived 2022-01-09 at
5069-424: Is contrary to reality, laws and rules that establish order, predictability and harmony. Paul Horsch suggests Ṛta and dharma are parallel concepts, the former being a cosmic principle, the latter being of moral social sphere; while Māyā and dharma are also correlative concepts, the former being that which corrupts law and moral life, the later being that which strengthens law and moral life. Day proposes dharma
5206-496: Is dependent on poverty and prosperity in a society, according to Hindu dharma scriptures. For example, according to Adam Bowles, Shatapatha Brahmana 11.1.6.24 links social prosperity and dharma through water. Waters come from rains, it claims; when rains are abundant there is prosperity on the earth, and this prosperity enables people to follow Dharma – moral and lawful life. In times of distress, of drought, of poverty, everything suffers including relations between human beings and
5343-400: Is evolutionarily adaptive because high motivational intensity affects elicited by stimuli that require movement and action should be focused on, in a phenomenon known as goal-directed behavior. For example, in early times, seeing a lion (a fearful stimulus) probably elicited a negative but highly motivational affective state (fear) in which the human being was propelled to run away. In this case
5480-594: Is extensive discussion of dharma at the individual level in the Epics of Hinduism; for example, on free will versus destiny, when and why human beings believe in either, the strong and prosperous naturally uphold free will, while those facing grief or frustration naturally lean towards destiny. The Epics of Hinduism illustrate various aspects of dharma with metaphors. According to Klaus Klostermaier , 4th-century CE Hindu scholar Vātsyāyana explained dharma by contrasting it with adharma. Vātsyāyana suggested that dharma
5617-485: Is heard. In a study, involving 93 participants, investigating the relationship between second-language listening and a range of tasks, it was discovered that listening anxiety was a major obstacle to developing speed and explicitness in second-language listening tasks. Additional research explored whether listening anxiety and comprehension are related, and as the investigators expected they were negatively correlated. Krista Ratcliffe contended that much literacy teaching in
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5754-456: Is incomplete, while the combination of these translations does not convey the total sense of the word. In common parlance, dharma means "right way of living" and "path of rightness". Dharma also has connotations of order, and when combined with the word sanatana , it can also be described as eternal truth. The meaning of the word dharma depends on the context, and its meaning has evolved as ideas of Hinduism have developed through history. In
5891-613: Is more effective in building fluency and maintaining learner motivation . People are usually not conscious of how they listen in their first, or native, language unless they encounter difficulty. A research project focused on facilitating language learning found that L2 (second language) learners, in the process of listening, make conscious use of whatever strategies they unconsciously use in their first language, such as inferring, selective attention, or evaluation. Factors activated in speech perception include phonetic quality, prosodic patterns, pausing, and speed of input. These all influence
6028-617: Is no way to completely describe an emotion by knowing only some of its components. Verbal reports of feelings are often inaccurate because people may not know exactly what they feel, or they may feel several different emotions at the same time. There are also situations that arise in which individuals attempt to hide their feelings, and there are some who believe that public and private events seldom coincide exactly, and that words for feelings are generally more ambiguous than are words for objects or events. Therefore, non-conscious emotions need to be measured by measures circumventing self-report such as
6165-1066: Is not merely in one's actions, but also in words one speaks or writes, and in thought. According to Vātsyāyana: In the Yoga Sutras of Patanjali the dharma is real; in the Vedanta it is unreal. Dharma is part of yoga , suggests Patanjali ; the elements of Hindu dharma are the attributes, qualities and aspects of yoga. Patanjali explained dharma in two categories: yamas (restraints) and niyamas (observances). The five yamas, according to Patanjali, are: abstain from injury to all living creatures, abstain from falsehood (satya), abstain from unauthorised appropriation of things-of-value from another (acastrapurvaka), abstain from coveting or sexually cheating on your partner, and abstain from expecting or accepting gifts from others. The five yama apply in action, speech and mind. In explaining yama, Patanjali clarifies that certain professions and situations may require qualification in conduct. For example,
6302-449: Is one superior member in the conversation who does not need to listen as closely; 3) Western culture prefers to depend on sight, not sound, as its primary interpretative trope. Ratcliffe encouraged language scholars to adopt listening as a novel strategy for deriving meaning and comprehending discourses related to gender and race. The primary objective was to facilitate cross-cultural conversations. Ratcliffe defined rhetorical listening as
6439-647: Is related to Sanskrit "dharma". Ideas in parts overlapping to Dharma are found in other ancient cultures: such as Chinese Tao , Egyptian Maat , Sumerian Me . In the mid-20th century, an inscription of the Indian Emperor Asoka from the year 258 BCE was discovered in Afghanistan, the Kandahar Bilingual Rock Inscription . This rock inscription contains Greek and Aramaic text. According to Paul Hacker , on
6576-432: Is separate from the reward of food itself. Therefore, earning the reward and anticipating the reward are separate processes and both create an excitatory influence of reward-related cues. Both processes are dissociated at the level of the amygdala, and are functionally integrated within larger neural systems. Cognitive scope can be measured by tasks involving attention, perception, categorization and memory. Some studies use
6713-539: Is strongly linked to social activity. Recent research suggests that high functional support is related to higher levels of positive affect. In his work on negative affect arousal and white noise, Seidner found support for the existence of a negative affect arousal mechanism regarding the devaluation of speakers from other ethnic origins. The exact process through which social support is linked to positive affect remains unclear. The process could derive from predictable, regularized social interaction, from leisure activities where
6850-555: Is the Positive and Negative Affect Schedule (PANAS). The PANAS is a lexical measure developed in a North American setting and consisting of 20 single-word items, for instance excited , alert , determined for positive affect, and upset , guilty , and jittery for negative affect. However, some of the PANAS items have been found either to be redundant or to have ambiguous meanings to English speakers from non-North American cultures. As
6987-405: Is the interpretative action taken by someone in order to understand, and potentially make sense of, something they hear. Listening differs from obeying . A person who receives and understands information or an instruction, and then chooses not to comply with it or not to agree to it, has listened to the speaker, even though the result is not what the speaker wanted. Listening may be considered as
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#17327807210607124-416: Is the need for, the effect of and essence of service and interconnectedness of all life. This includes duties, rights, laws , conduct, virtues and "right way of living". In its true essence, dharma means for a Hindu to "expand the mind". Furthermore, it represents the direct connection between the individual and the societal phenomena that bind the society together. In the way societal phenomena affect
7261-592: Is understood to refer to behaviours which are in harmony with the "order and custom" that sustains life ; "virtue", or "religious and moral duties". The antonym of dharma is adharma . The concept of dharma was in use in the historical Vedic religion (1500–500 BCE), and its meaning and conceptual scope has evolved over several millennia. In Hinduism , dharma denotes behaviours that are considered to be in accord with Ṛta —the "order and custom" that makes life and universe possible. This includes duties, rights, laws, conduct, virtues and "right way of living". Dharma
7398-579: The Kandahar Greek Edicts . In the Kandahar Bilingual Rock Inscription he used the Aramaic word קשיטא ( qšyṭ’ ; truth, rectitude). Dharma is a concept of central importance in Indian philosophy and Indian religions . It has multiple meanings in Hinduism , Buddhism , Sikhism and Jainism . It is difficult to provide a single concise definition for dharma , as the word has
7535-477: The Mahabharata , dharma is central, and it is presented through symbolism and metaphors. Near the end of the epic, Yama referred to as dharma in the text, is portrayed as taking the form of a dog to test the compassion of Yudhishthira , who is told he may not enter paradise with such an animal. Yudhishthira refuses to abandon his companion, for which he is then praised by dharma . The value and appeal of
7672-461: The Navon letters . The Navon task included a neutral affect comparison condition. Typically, neutral states cause broadened attention with a neutral stimulus. They predicted that a broad attentional scope could cause faster detection of global (large) letters, whereas a narrow attentional scope could cause faster detection of local (small) letters. The evidence proved that the appetitive stimuli produced
7809-519: The Rigveda , the word appears as an n -stem, dhárman- , with a range of meanings encompassing "something established or firm" (in the literal sense of prods or poles). Figuratively, it means "sustainer" and "supporter" (of deities ). It is semantically similar to the Greek themis ("fixed decree, statute, law"). In Classical Sanskrit , and in the Vedic Sanskrit of the Atharvaveda ,
7946-461: The Sanskrit root √ dhṛ- which means to hold or to support , combined with the man-suffix, and is related to Latin firmus (firm, stable). From this, it takes the meaning of "what is established or firm", and hence "law". It is derived from an older Vedic Sanskrit n -stem dharman- , with a literal meaning of "bearer, supporter", in a religious sense conceived as an aspect of Rta . In
8083-543: The Upanishads and later ancient scripts of Hinduism. In Upanishads, the concept of dharma continues as universal principle of law, order, harmony, and truth. It acts as the regulatory moral principle of the Universe. It is explained as law of righteousness and equated to satya ( Sanskrit : सत्यं , truth), in hymn 1.4.14 of Brhadaranyaka Upanishad , as follows: Nothing is higher than dharma. The weak overcomes
8220-851: The Wayback Machine > and colleagues, persons with alexithymia have been shown to have correlations with increased suicide rates, mental discomfort, and deaths. Affect tolerance factors, including anxiety sensitivity, intolerance of uncertainty, and emotional distress tolerance , may be helped by mindfulness . Mindfulness is a mental state achieved by focusing one's awareness on the present moment, while calmly acknowledging and accepting one's feelings, thoughts, and bodily sensations without judgment. The practice of Intention, Attention, & Attitude. Mindfulness has been shown to produce "increased subjective well-being, reduced psychological symptoms and emotional reactivity, and improved behavioral regulation." The affective domain represents one of
8357-531: The Epics and other Sanskrit literature with the help of one's teacher. Second, observing the behaviour and example of good people. The third source applies when neither one's education nor example exemplary conduct is known. In this case, " atmatusti " is the source of dharma in Hinduism, that is the good person reflects and follows what satisfies his heart, his own inner feeling, what he feels driven to. Some texts of Hinduism outline dharma for society and at
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#17327807210608494-567: The Epics; the word dharma also plays a central role in the literature of other Indian religions founded later, such as Buddhism and Jainism. According to Brereton, Dharman occurs 63 times in Rig-veda ; in addition, words related to Dharman also appear in Rig-veda, for example once as dharmakrt, 6 times as satyadharman , and once as dharmavant , 4 times as dharman and twice as dhariman . Indo-European parallels for "dharma" are known, but
8631-477: The Implicit Positive and Negative Affect Test (IPANAT; Quirin, Kazén, & Kuhl, 2009). Affective responses, on the other hand, are more basic and may be less problematic in terms of assessment. Brewin has proposed two experiential processes that frame non-cognitive relations between various affective experiences: those that are prewired dispositions (i.e. non-conscious processes), able to "select from
8768-565: The Mahabharata, according to Ingalls, is not as much in its complex and rushed presentation of metaphysics in the 12th book. Indian metaphysics, he argues, is more eloquently presented in other Sanskrit scriptures. Instead, the appeal of Mahabharata, like Ramayana , lies in its presentation of a series of moral problems and life situations, where there are usually three answers: one answer is of Bhima , which represents brute force, an individual angle representing materialism, egoism, and self;
8905-531: The Rig-Veda employs 20 different translations for dharma, including meanings such as " law ", "order", " duty ", "custom", "quality", and "model", among others. However, the word dharma has become a widely accepted loanword in English, and is included in all modern unabridged English dictionaries. The root of the word dharma is √ dhṛ- , which means "to support, hold, or bear". It is the thing that regulates
9042-558: The Sanskrit epics, this concern is omnipresent. In Hindu Epics, the good, morally upright, law-abiding king is referred to as "dharmaraja". Dharma is at the centre of all major events in the life of Dasharatha, Rama , Sita , and Lakshman in Ramayana. In the Ramayana, Dasharatha upholds his dharma by honoring a promise to Kaikeyi, resulting in his beloved son Rama's exile, even though it brings him immense personal suffering. In
9179-639: The Supreme Teacher to achieve perfection of concentration. Dharma is an empirical and experiential inquiry for every man and woman, according to some texts of Hinduism. For example, Apastamba Dharmasutra states: Dharma and Adharma do not go around saying, "That is us." Neither do gods, nor gandharvas, nor ancestors declare what is Dharma and what is Adharma . In other texts, three sources and means to discover dharma in Hinduism are described. These, according to Paul Hacker , are: First, learning historical knowledge such as Vedas, Upanishads,
9316-402: The U.S. emphasizes classical Western rhetorical theory that foregrounds speaking and writing but ignores listening. These theories mainly focus on how the rhetor's speech can persuade the audience. The goal of classical rhetoric studies was to address what the audience should listen for, rather than how they listen. Shari Stenberg extended this perspective to explicate the absence of listening in
9453-443: The academe. Western teaching methods maintained the inherited rhetorical Greek noun logos , which means reasoning and logic, while ignoring its verb legein that refers to speaking as well as, in etymological term, to lay down , to listen . Listening may occur within two different stances: the divided logos and the restored logos. These differ in how they (re)shape the functions and outcomes of listening. The hearer listens in
9590-427: The amount of information available in memory, which also narrows attention so only the most proximal items or striking sources are encompassed in attentional scope. This narrowed attention leads intoxicated persons to make more extreme decisions than they would when sober. Researchers provided evidence that substance-related stimuli capture the attention of individuals when they have high and intense motivation to consume
9727-515: The central concern, defining dharma as what connects a person with the highest good, always yet to be realized. While some schools associate dharma with post-mortem existence, Mimamsakas focus on the continual renewal and realization of a ritual world through adherence to Vedic injunctions. They assert that the ultimate good is essentially inaccessible to perception and can only be understood through language, reflecting confidence in Vedic injunctions and
9864-405: The classroom is by applying practices from Deaf Studies . This kind of listening pedagogy requires students (1) to be attentive and reduce distracting noises; (2) share their story, including their cultural background, so that classmates can be familiar with their perspective; (3) engage in “critical dialogue” in order to understand others; and (4) pay attention to their classmates’ body language and
10001-462: The classroom. A further reason why students choose silence is because they were taught to be silent, especially at the secondary school level in some cultures, e.g. Puerto Rico. Cools suggests asking students in writing why they are (not) silent in their classes, "how [they] interpret other students' silences [...] and what a professor should infer from [students'] silence." Students have told her that silence can be beneficial as it shows their focus on
10138-406: The cognitive processes. Initially, researchers had thought that positive affects broadened the cognitive scope, whereas negative affects narrowed it. Thereafter, evidences suggested that affects high in motivational intensity narrow the cognitive scope, whereas affects low in motivational intensity broaden it. The construct of cognitive scope could be valuable in cognitive psychology. According to
10275-415: The color of the box the word was in compared to nondepressed students. Sadness (low motivational intensity) is usually associated with depression, so the more broad focus on contextual information of sadder students supports that affects high in motivational intensity narrow cognitive scope whereas affects low in motivational intensity broaden cognitive scope. The motivational intensity theory states that
10412-444: The comprehensibility of listening input. A common store of semantic information (single) in memory is used in both first- and second-language speech comprehension, but research has found separate stores of phonological information (dual) for speech. Semantic knowledge required for language understanding (scripts and schemata related to real-world people, places, and actions) is accessed through phonological tagging of whatever language
10549-518: The conscience of the individual, similarly may the actions of an individual alter the course of the society, for better or for worse. This has been subtly echoed by the credo धर्मो धारयति प्रजा: meaning dharma is that which holds and provides support to the social construct. In Hinduism, dharma generally includes various aspects: The history section of this article discusses the development of dharma concept in Vedas . This development continued in
10686-641: The context of their work. The modern conception of affect developed in the 19th century with Wilhelm Wundt . The word comes from the German Gefühl , meaning "feeling". A number of experiments have been conducted in the study of social and psychological affective preferences (i.e., what people like or dislike). Specific research has been done on preferences, attitudes , impression formation , and decision-making . This research contrasts findings with recognition memory (old-new judgments), allowing researchers to demonstrate reliable distinctions between
10823-545: The course of change by not participating in change, but that principle which remains constant. Monier-Williams Sanskrit-English Dictionary , the widely cited resource for definitions and explanation of Sanskrit words and concepts of Hinduism, offers numerous definitions of the word dharma , such as that which is established or firm, steadfast decree, statute, law, practice, custom, duty, right, justice, virtue, morality, ethics, religion, religious merit, good works, nature, character, quality, property. Yet, each of these definitions
10960-427: The difficulty of a task combined with the importance of success determine the energy invested by an individual. The theory has three main layers. The innermost layer says human behavior is guided by the desire to conserve as much energy as possible. Individuals aim to avoid wasting energy so they invest only the energy that is required to complete the task. The middle layer focuses on the difficulty of tasks combined with
11097-443: The divided logos while simultaneously producing their responses to the speaker. Whereas within the restored logos, the listener exploits the listening time to live in someone's else experiences , then reflect on, and make meanings, to offer a response. An example of divided logos was Aristotle 's theory. Despite its concern with teaching students the oral discourse that mandates listening to produce and analyze enthymemes , listening
11234-457: The earliest texts and ancient myths of Hinduism, dharma meant cosmic law, the rules that created the universe from chaos, as well as rituals; in later Vedas , Upanishads , Puranas and the Epics , the meaning became refined, richer, and more complex, and the word was applied to diverse contexts. In certain contexts, dharma designates human behaviours considered necessary for order of things in
11371-483: The earth and sun and stars apart, they support (dhar-) the sky away and distinct from earth, and they stabilise (dhar-) the quaking mountains and plains. The Deities , mainly Indra , then deliver and hold order from disorder, harmony from chaos, stability from instability – actions recited in the Veda with the root of word dharma. In hymns composed after the mythological verses, the word dharma takes expanded meaning as
11508-410: The effect of appetitive stimuli on narrowed attention. They also tested whether individual dissimilarities in approach motivation are associated with attentional narrowing. In order to test the hypothesis, the researchers used the same Navon task with appetitive and neutral pictures in addition to having the participants indicate how long since they had last eaten in minutes. To examine neural activation,
11645-604: The emotional reactions in picture priming. Instead of using an appetitive stimulus they used stimulus sets from the International Affective Picture System (IAPS). The image set includes various unpleasant pictures such as snakes, insects, attack scenes, accidents, illness, and loss. They predicted that an unpleasant picture would stimulate a defensive motivational intensity response, which would produce strong emotional arousal such as skin gland responses and cardiac deceleration. Participants rated
11782-452: The existence of moods from a variety of behavioral referents (Blechman, 1990). Habitual negative affect and negative mood is characteristic of high neuroticism. Positive affect and negative affect ( PANAS ) represent independent domains of emotion in the general population, and positive affect is strongly linked to social interaction. Positive and negative daily events show independent relationships to subjective well-being, and positive affect
11919-403: The flanking letters were different from the middle target letter. Both anger and fear have high motivational intensity because propulsion to act would be high in the face of an angry or fearful stimulus, like a screaming person or coiled snake. Affects which are high in motivational intensity, and thus are narrow in cognitive scope, enable people to focus more on target information. After seeing
12056-463: The focus is on relaxation and positive mood, or from the enjoyment of shared activities. The techniques used to shift a negative mood to a positive one are called mood repair strategies . Affect display is a critical facet of interpersonal communication . Evolutionary psychologists have advanced the hypothesis that hominids have evolved with sophisticated capability of reading affect displays. Emotions are portrayed as dynamic processes that mediate
12193-424: The framework of rhetorical listening, the term "understanding" metaphorically transforms into "standing under"—encompassing a comprehensive view of various perspectives. This vantage point allows for the (re)conceptualization of one's own ideas and ethics. Instead of merely accumulating others' ideas, people cultivate these ideas, thereby enhancing their language skills and evolving their perspectives, ultimately paving
12330-422: The full meaning of what is being said. Active listening has many benefits. It is more effective listening. It also strengthens one's leadership skills. Active listening is an exchange between two or more individuals. If they are active listeners, the quality of the conversation will be better and clearer. Active listeners connect with each other on a deeper level in their conversations. Active listening can create
12467-414: The goal orientation of the athletes were significantly associated with alcohol use but not alcohol-related problems. In terms of psychopathological implications and applications, college students showing depressive symptoms were better at retrieving seemingly "nonrelevant" contextual information from a source monitoring paradigm task. Namely, the students with depressive symptoms were better at identifying
12604-478: The goal would be to avoid getting killed. Moving beyond just negative affective states, researchers wanted to test whether or not negative or positive affective states varied between high and low motivational intensity. To evaluate this theory, Harmon-Jones, Gable and Price created an experiment using appetitive picture priming and the Navon task, which would allow them to measure the attentional scope with detection of
12741-399: The human ability to live according to dharma . In Rajadharmaparvan 91.34-8, the relationship between poverty and dharma reaches a full circle. A land with less moral and lawful life suffers distress, and as distress rises it causes more immoral and unlawful life, which further increases distress. Those in power must follow the raja dharma (that is, dharma of rulers), because this enables
12878-423: The importance of success and how this affects energy conservation. It focuses on energy investment in situations of clear and unclear task difficulty. The last layer looks at predictions for energy invested by a person when they have several possible options to choose at different task difficulties. The person is free to choose among several possible options of task difficulty. The motivational intensity theory offers
13015-479: The individual expressing the original emotion, as well as that individual's future emotions and behaviors. Emotion operates in cycles that can involve multiple people in a process of reciprocal influence. Affect, emotion, or feeling is displayed to others through facial expressions , hand gestures , posture, voice characteristics , and other physical manifestation. These affect displays vary between and within cultures and are displayed in various forms ranging from
13152-416: The individual level. Of these, the most cited one is Manusmriti , which describes the four Varnas , their rights and duties. Most texts of Hinduism, however, discuss dharma with no mention of Varna ( caste ). Other dharma texts and Smritis differ from Manusmriti on the nature and structure of Varnas. Yet, other texts question the very existence of varna. Bhrigu , in the Epics, for example, presents
13289-437: The individual or accelerating mobilization. The arousal response is illustrated in studies focused on reward systems that control food-seeking behavior (Balleine, 2005). Researchers have focused on learning processes and modulatory processes that are present while encoding and retrieving goal values. When an organism seeks food, the anticipation of reward based on environmental events becomes another influence on food seeking that
13426-433: The individual's relation to a continually changing social environment. In other words, emotions are considered to be processes of establishing, maintaining, or disrupting the relation between the organism and the environment on matters of significance to the person. Most social and psychological phenomena occur as the result of repeated interactions between multiple individuals over time. These interactions should be seen as
13563-461: The left frontal-central region due to frustration. This statement was proved false because the research showed that dessert pictures increased positive affect even in hungry individuals. The findings revealed that narrowed cognitive scope has the ability to assist us in goal accomplishment. Later on, researchers connected motivational intensity to clinical applications and found that alcohol-related pictures caused narrowed attention for persons who had
13700-454: The letters were the same compared to when the middle letter is different. Other studies use a Navon attention task to measure difference in cognitive scope. A large letter is composed of smaller letters, in most cases smaller "L"'s or "F"'s that make up the shape of the letter "T" or "H" or vice versa. Broadened cognitive scope would be suggested by a faster reaction to name the larger letter, whereas narrowed cognitive scope would be suggested by
13837-516: The life of a single individual" and the vanaprastha stage was added before renunciation over time, thus forming life stages. The four stages of life complete the four human strivings in life, according to Hinduism. Dharma enables the individual to satisfy the striving for stability and order, a life that is lawful and harmonious, the striving to do the right thing, be good, be virtuous, earn religious merit, be helpful to others, interact successfully with society. The other three strivings are Artha –
13974-467: The life of preparation as a student, (2) gṛhastha , the life of the householder with family and other social roles, (3) vānprastha or aranyaka, the life of the forest-dweller, transitioning from worldly occupations to reflection and renunciation, and (4) sannyāsa , the life of giving away all property, becoming a recluse and devotion to moksa, spiritual matters. Patrick Olivelle suggests that "ashramas represented life choices rather than sequential steps in
14111-399: The material, gives them an opportunity to get to know a different perspective while listening to their peers, and allows them to reflect and process questions. Moreover, discussions can be perceived as interruption because classmates do not have expert knowledge. Cools concludes that silence in the classroom should be appreciated and respected. Affective Affect , in psychology , is
14248-573: The messages it sends. Rhetorical listening in the classroom can also be used to shed more light onto why students are silent. Janice Cools discusses several reasons for silence in the ESL / ELL composition classroom, such as students holding back their wisdom on purpose to avoid being harassed by peers and instructors for giving a wrong answer. The fear and doubt that can result from this type of response might lead to feelings of incompetence and discomfort in an individual and cause them to continue in silence in
14385-472: The most discrete of facial expressions to the most dramatic and prolific gestures. Observers are sensitive to agents' emotions, and are capable of recognizing the messages these emotions convey. They react to and draw inferences from an agent's emotions. The emotion an agent displays may not be an authentic reflection of their actual state (See also Emotional labor ). Agents' emotions can have effects on four broad sets of factors: Emotion may affect not only
14522-568: The only Iranian equivalent is Old Persian darmān , meaning "remedy". This meaning is different from the Indo-Aryan dhárman , suggesting that the word "dharma" did not play a major role in the Indo-Iranian period. Instead, it was primarily developed more recently under the Vedic tradition. It is thought that the Daena of Zoroastrianism , also meaning the "eternal Law" or "religion",
14659-448: The order and customs which make life and universe possible, and includes behaviours, rituals, rules that govern society, and ethics. Hindu dharma includes the religious duties, moral rights and duties of each individual, as well as behaviours that enable social order, right conduct, and those that are virtuous. Dharma , according to Van Buitenen, is that which all existing beings must accept and respect to sustain harmony and order in
14796-547: The path of righteousness, proper religious practices, and performing one's own moral duties. As with the other components of the Puruṣārtha, the concept of dharma is pan-Indian. The ancient Tamil text Tirukkuṟaḷ , despite being a collection of aphoristic teachings on dharma ( aram ), artha ( porul ), and kama ( inpam ), is completely and exclusively based on aṟam —the Tamil term for dharma . The word dharma has roots in
14933-532: The person at whom it was directed, but also third parties who observe an agent's emotion. Moreover, emotions can affect larger social entities such as a group or a team. Emotions are a kind of message and therefore can influence the emotions, attributions and ensuing behaviors of others, potentially evoking a feedback process to the original agent. Agents' feelings evoke feelings in others by two suggested distinct mechanisms: People may not only react emotionally, but may also draw inferences about emotive agents such as
15070-551: The pictures based on valence , arousal and dominance on the Self-Assessment Manikin (SAM) rating scale. The findings were consistent with the hypothesis and proved that emotion is organized motivationally by the intensity of activation in appetitive or defensive systems. Prior to research in 2013, Harmon-Jones and Gable performed an experiment to examine whether neural activation related to approach-motivation intensity (left frontal-central activity) would trigger
15207-481: The principles that deities used to create order from disorder, the world from chaos. Past the ritual and cosmic sense of dharma that link the current world to mythical universe, the concept extends to an ethical-social sense that links human beings to each other and to other life forms. It is here that dharma as a concept of law emerges in Hinduism. Dharma and related words are found in the oldest Vedic literature of Hinduism , in later Vedas, Upanishads, Puranas, and
15344-492: The reality of language as a means of knowing. Mimamsa addresses the delayed results of actions (like wealth or heaven) through the concept of apurva or adrsta, an unseen force that preserves the connection between actions and their outcomes. This ensures that Vedic sacrifices, though their results are delayed, are effective and reliable in guiding toward dharma. The Hindu religion and philosophy, claims Daniel Ingalls , places major emphasis on individual practical morality. In
15481-420: The researchers used electroencephalography and recorded eye movements in order to detect what regions of the brain were being used during approach motivation. The results supported the hypothesis that the left frontal-central brain region is related to approach-motivational processes and narrowed attentional scope. Some psychologists were concerned that the individuals who were hungry had an increase in activity in
15618-590: The rock appears a Greek rendering for the Sanskrit word dharma: the word eusebeia . Scholars of Hellenistic Greece explain eusebeia as a complex concept. Eusebia means not only to venerate deities , but also spiritual maturity, a reverential attitude toward life, and includes the right conduct toward one's parents, siblings and children, the right conduct between husband and wife, and the conduct between biologically unrelated people. This rock inscription, concludes Paul Hacker, suggests dharma in India, about 2300 years ago,
15755-405: The second answer is of Yudhishthira , which appeals to piety, deities , social virtue, and tradition; the third answer is of introspective Arjuna , which falls between the two extremes, and who, claims Ingalls, symbolically reveals the finest moral qualities of man. The Epics of Hinduism are a symbolic treatise about life, virtues, customs, morals, ethics, law, and other aspects of dharma . There
15892-450: The social status or power of an emotive agent, their competence and their credibility. For example, an agent presumed to be angry may also be presumed to have high power. Dharma Dharma ( Sanskrit : धर्म , pronounced [dʱɐrmɐ] ) is a key concept with multiple meanings in the Indian religions , among others. The term dharma is held as an untranslatable into English (or other European languages); it
16029-472: The sound is produced and how it affects the listener. All three levels of listening function within the same plane , and sometimes all at once. The second and third levels overlap and intertwine, in that obtaining, understanding, and deriving meaning are part of the same process. In this way anyone, on hearing a doorknob turn (obtaining), can almost automatically assume that someone is at the door (deriving meaning). Active listening involves listening to what
16166-408: The stage of life one is in. The concept of Dharma is believed to have a transtemporal validity. The antonym of dharma is adharma (Sanskrit: अधर्म), meaning that which is "not dharma". As with dharma , the word adharma includes and implies many ideas; in common parlance, adharma means that which is against nature, immoral, unethical, wrong or unlawful. In Buddhism, dharma incorporates
16303-511: The stem is thematic: dhárma- ( Devanagari : धर्म). In Prakrit and Pali , it is rendered dhamma . In some contemporary Indian languages and dialects it alternatively occurs as dharm . In the 3rd century BCE the Mauryan Emperor Ashoka translated dharma into Greek and Aramaic and he used the Greek word eusebeia (εὐσέβεια, piety, spiritual maturity, or godliness) in the Kandahar Bilingual Rock Inscription and
16440-507: The striving for means of life such as food, shelter, power, security, material wealth, and so forth; Kama – the striving for sex, desire, pleasure, love, emotional fulfilment, and so forth; and Moksa – the striving for spiritual meaning, liberation from life-rebirth cycle, self-realisation in this life, and so forth. The four stages are neither independent nor exclusionary in Hindu dharma . Dharma being necessary for individual and society,
16577-573: The stronger by dharma, as over a king. Truly that dharma is the Truth ( Satya ); Therefore, when a man speaks the Truth, they say, "He speaks the Dharma"; and if he speaks Dharma, they say, "He speaks the Truth!" For both are one. Mimamsa , developed through commentaries on its foundational texts, particularly the Mimamsa Sutras attributed to Jaimini , emphasizes "the desire to know dharma" as
16714-674: The substance. Motivational intensity and cue-induced narrowing of attention has a unique role in shaping people's initial decision to consume alcohol. In 2013, psychologists from the University of Missouri investigated the connection between sport achievement orientation and alcohol outcomes. They asked varsity athletes to complete a Sport Orientation Questionnaire which measured their sport-related achievement orientation on three scales—competitiveness, win orientation, and goal orientation. The participants also completed assessments of alcohol use and alcohol-related problems. The results revealed that
16851-491: The teachings and doctrines of the founder of Buddhism, the Buddha . According to Pandurang Vaman Kane , author of History of Dharmaśāstra , the word dharma appears at least fifty-six times in the hymns of the Rigveda , as an adjective or noun. According to Paul Horsch, the word dharma has its origin in Vedic Hinduism. The hymns of the Rigveda claim Brahman created the universe from chaos, they hold (dhar-)
16988-443: The temperament of a highly reactive/low self-soothing infant may "disproportionately" affect the process of emotion regulation in the early months of life (Griffiths, 1997). Some other social sciences, such as geography or anthropology , have adopted the concept of affect during the last decade. In French psychoanalysis a major contribution to the field of affect comes from André Green . The focus on affect has largely derived from
17125-436: The theory that dharma does not require any varnas. In practice, medieval India is widely believed to be a socially stratified society, with each social strata inheriting a profession and being endogamous. Varna was not absolute in Hindu dharma; individuals had the right to renounce and leave their Varna, as well as their asramas of life, in search of moksa. While neither Manusmriti nor succeeding Smritis of Hinduism ever use
17262-513: The three divisions described in modern psychology : the other two being the behavioral , and the cognitive . Classically, these divisions have also been referred to as the "ABC's of psychology", However, in certain views, the cognitive may be considered as a part of the affective, or the affective as a part of the cognitive; it is important to note that "cognitive and affective states … [are] merely analytic categories." "Affect" can mean an instinctual reaction to stimulation that occurs before
17399-484: The total stimulus array those stimuli that are causally relevant, using such criteria as perceptual salience, spatiotemporal cues, and predictive value in relation to data stored in memory" (Brewin, 1989, p. 381), and those that are automatic (i.e. subconscious processes), characterized as "rapid, relatively inflexible and difficult to modify... (requiring) minimal attention to occur and... (capable of being) activated without intention or awareness" (1989 p. 381). But
17536-420: The two. Affect-based judgments and cognitive processes have been examined with noted differences indicated, and some argue affect and cognition are under the control of separate and partially independent systems that can influence each other in a variety of ways ( Zajonc , 1980). Both affect and cognition may constitute independent sources of effects within systems of information processing. Others suggest emotion
17673-526: The typical cognitive processes considered necessary for the formation of a more complex emotion. Robert B. Zajonc asserts this reaction to stimuli is primary for human beings and that it is the dominant reaction for non-human organisms. Zajonc suggests that affective reactions can occur without extensive perceptual and cognitive encoding and be made sooner and with greater confidence than cognitive judgments (Zajonc, 1980). Many theorists (e.g. Lazarus, 1982) consider affect to be post-cognitive: elicited only after
17810-497: The underlying experience of feeling , emotion , attachment , or mood . It encompasses a wide range of emotional states and can be positive (e.g., happiness, joy, excitement) or negative (e.g., sadness, anger, fear, disgust). Affect is a fundamental aspect of human experience and plays a central role in many psychological theories and studies. It can be understood as a combination of three components: emotion, mood (enduring, less intense emotional states that are not necessarily tied to
17947-432: The universe, principles that prevent chaos, behaviours and action necessary to all life in nature, society, family as well as at the individual level. Dharma encompasses ideas such as duty, rights, character, vocation, religion, customs and all behaviour considered appropriate, correct or morally upright. For further context, the word varnasramdharma is often used in its place, defined as dharma specifically related to
18084-510: The way for new responses . Based on Krista Ratcliffe's work on rhetorical listening, Meagan Rodgers developed the intent/effect tactic as one way for students to practice rhetorical listening in the English composition classroom. The application of this tool is meant to disrupt racially discriminatory stereotypes and utterances. Rodgers found in her classroom-based research that even if a person does not perceive themselves to be racist, racism or racial stereotypes are subconsciously perpetuated when
18221-530: The word varnadharma (that is, the dharma of varnas), or varnasramadharma (that is, the dharma of varnas and asramas), the scholarly commentary on Manusmriti use these words, and thus associate dharma with varna system of India. In 6th century India, even Buddhist kings called themselves "protectors of varnasramadharma" – that is, dharma of varna and asramas of life. At the individual level, some texts of Hinduism outline four āśramas , or stages of life as individual's dharma . These are: (1) brahmacārya ,
18358-520: The work of Deleuze and brought emotional and visceral concerns into such conventional discourses as those on geopolitics, urban life and material culture. Affect has also challenged methodologies of the social sciences by emphasizing somatic power over the idea of a removed objectivity and therefore has strong ties with the contemporary non-representational theory . Affect has been found across cultures to comprise both positive and negative dimensions. The most commonly used measure in scholarly research
18495-490: The world. It is neither the act nor the result, but the natural laws that guide the act and create the result to prevent chaos in the world. It is innate characteristic, that makes the being what it is. It is, claims Van Buitenen, the pursuit and execution of one's nature and true calling, thus playing one's role in cosmic concert. In Hinduism, it is the dharma of the bee to make honey, of cow to give milk, of sun to radiate sunshine, of river to flow. In terms of humanity, dharma
18632-550: Was a central concept and meant not only religious ideas, but ideas of right, of good, of one's duty toward the human community. The evolving literature of Hinduism linked dharma to two other important concepts: Ṛta and Māyā . Ṛta in Vedas is the truth and cosmic principle which regulates and coordinates the operation of the universe and everything within it. Māyā in Rig-veda and later literature means illusion, fraud, deception, magic that misleads and creates disorder, thus
18769-472: Was displaced and diminished. The attention given to speaking without listening "perpetuates a homogenized mode of speech based on competition rather than dialogue." Ratcliffe attributed this listening neglect to Western cultural biases that are represented as: 1) speaking is gendered as masculine while listening as feminine; 2) Listening is subjugated to ethnicity: white people speak while people of color listen; in other words, in cross-cultural relationships, there
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