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The purpose of this paper is to analyse how Vivekananda, in his quest for sustained human development, explores a new generation of humanity by combining some of the active and heroic personality elements of the West with the meditative and yogic personality skills of the East.

Because of Vivekananda’s pioneering efforts in the last decade of the 19th century, ancient India’s Vedânta philosophy of human life, along with the Yoga system, has now become a common heritage of all mankind. Vivekananda’s assertion that a human being is potentially divine – one of the major tenets of ancient India’s Vedânta philosophy – has been used as the philosophical foundation of sustained human development.

A psycho-physical human being’s initial individuality could be developed towards a psycho-social personality with its manifold existence by manifesting the aesthetic, ethical, heroic and spiritual possibilities lying hidden in an individual person.

Persons with different degrees of higher assimilative qualities create different personalities. A psycho-social personality could lead to the path of sustained human development essentially by controlling its mind.

This paper aims to explore the following questions in the light of Swami Vivekananda’s philosophy: What will ultimately come out of human development? Is development a goal in itself or only a doorway to a higher goal called transcendence?

A comprehensive view of human development can come only through a comprehensive understanding of human nature.

What the dimensions of the human personality are and how they function in the world provide a good starting point to assess the way in which human development can be achieved.

Vivekananda’s quest for human development was not for human development per se, but to point to its potential as a spiritual practice that makes human beings realize that they are, in fact, not human being but divine beings.

This paper aims to define a capability-based sustained/total human development, after reviewing both the concept of “Surplus in Man” as the source for achieving the Vedântic ideal of transcendence, and the capability approach to human development.

The capability-based sustained/total human development has been defined by integrating the Vedântic concept of “Surplus in Man” and the deontological theories of morality into the basic approach to capability-based human development.

An answer to the question: “How to apply a holistic approach to our daily life?” is outlined.

An example is provided on the role of yoga and meditation as the key initial bridging forces between the Western and Eastern concept of mental health. Also, the recent trend in a morally demanding lifestyle of a section of people in the Western societies for moving towards a galloping spiritual pluralism has been exemplified.

Role of responsibility of an individual human being along with his or her right has explicitly been emphasized in the approach to capability-based sustained/total human development.

The purpose of this paper is to compare Swami Vivekananda’s conception and development of human being with those of Bertrand Russell. The author also discusses Vivekananda’s conception of the human being in more detail and his methods for the development of human nature so that one can attain the ultimate goal of life.

Vivekananda’s view of human development is not to be equated with richness of material possession or with knowledge about the empirical world, which are sometimes necessary for the successful performance of virtuous actions. Vivekananda has instead emphasized the apprehension of truths, not only for our intellects but also for our hearts.

The oneness of Advaita Vedanta can, according to Vivekananda, be realized in our life in this world.

Vivekananda has shown not only how to apply the Advaita Vedanta in our life for our development but also how to achieve the ultimate goal of life, which is freedom from all types of suffering, and harmony in life.

The purpose of this paper is to focus on Swami Vivekananda’s teachings on higher self-development through karma yoga – spiritualizing contemporary life in today’s fast-paced world – and on evolving a more humane civilization through the service of enlightened citizens.

Stressing the essential role of self-development in human progress, Swami Vivekananda taught Vedanta to East and West as a practical dynamic philosophy.

With his prophetic vision, he adapted ancient wisdom for modern living in his concept of karma yoga. Extending the idea of “holy” to the whole of human endeavor, whether exploring truths in the world or discovering the light of the soul within, Vivekananda deemed every struggle sacred when pursued with sincere, selfless intent.

Each action taken in the right spirit, Vivekananda taught, can manifest our innate divinity and bring us one step closer to our sublime nature, which acts in the common good.

The aims of this paper is to deal with the issue from the perspective of Swami Vivekananda’s original contribution toward our fight against “Inequality and Poverty”.

Some of our approaches toward sustained human development are tangential in nature. However, it is a fact that no single objective is achievable without development on others.

“Sustained Human Development” is a comprehensive subject.

Ever since Vivekananda’s historic appearance in the Parliament of Religions in 1893 in Chicago, scholars of different fields have been engaged in assessing his seminal contributions in various areas of human development.

This paper aims to explore Vivekananda’s message of human excellence. The central message of Vivekananda is: Man is not just man. Man is potentially divine. The goal of life is to manifest this divinity within by controlling nature, external and internal. This message deserves to be spread across all human beings.

All individuals could try to improve the quality of their human material and thus gradually proceed towards the state of perfect human excellence by combining in them both the horizontal growth and the vertical growth.

It is possible to enrich the quality of our life to such an extent where the difference between man and God melts away.

The highest and finest human excellence is thus evolving a God out of the material man. It is the state when I know I am one with all. This is what Vivekananda wanted to impress upon mankind.

The purpose of this paper is to outline the unique aspects of Vivekananda’s interpretation of Vedanta philosophy.

The doctrine of the One and the many being the same reality is the philosophical core of the vast and varied treasury of Vivekananda’s teachings and, indeed, of his life.

Vivekananda has given a remarkable interpretation of the Vedanta philosophy which is not only universal but also both inspiring and rational (and accommodative).

Combining service with spirituality, grounding religion in rationality and being very contemporary in its sensitivities, Vivekananda’s thought is poised to become the ideology of the modern Indian nation.

Vedanta philosophy is inclusive of ethics that are well-grounded in Vedantic metaphysics and constitutes a very effective response to the inequities and corruption widespread in contemporary societies.

This paper aims to study Vivekananda and the inner quest of humanity. Vivekananda’s quest was to hold up a mirror to us for our inner search. Vivekananda desired to show us the intrinsic truth, the innermost divinity and help manifest it. We have not reached the ultimate level of development and evolution. Swami Vivekananda was convinced that we are on the cusp of higher evolution and need to believe that we can move in that direction consciously.

We can rise to the highest levels of civilization and culture through personal research and discovery. Sustained human development is to have a goal and follow a well-thought path. The goal is the ultimate freedom.

All human beings have a spiritual core, whether we are aware of it or not; whether we manifest it or not; or whether we recognize it or not. Therefore, it is a matter of having faith that we are spiritual to begin with and then make the effort to manifest that truth.

In the East and in the Third World, civilizations had suffered severely due to invasions and colonization. They had to now struggle and achieve freedom, even at the political or social level. In the West, where human beings had a surfeit of physical enjoyment, they had to avoid the pitfalls of over-confidence and physical power.