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This article focuses on discussing Javanese asceticism in Serat Kalatidha. The purpose of this study is to identify the concept of Javanese culture in Serat Kalatidha. The data were extracted through the text analysis techniques of Serat Kalatidha. Text analysis is conducted with a structural analysis approach that focuses on the concept of Javanese asceticism. The results of the study show that Serat Kalatidha by Ranggawarsita contains the values of Javanese philosophy which is the basic foundation in Ranggawarsita's thinking. Serat Kalatidha teaches philosophy on how to deal with developing conditions. There are some wise attitudes shown in Serat Kalatidha described by the poets which are considered as a very useful advices when dealing with a particular situation or challenge of life.

The notion of asceticism plays a large and important role in Max Weber's writings; however, it has remained relatively unexamined. Weber did not offer a definition of asceticism, but he did provide a contrast between the 'polar concepts' of the ascetic and the mystic. In this paper I discuss this contrast and place it within the historical context of the early and medieval monks. Then, I examine Weber's discussions of the four major monastic reform movements. I conclude with a discussion concerning Weber's political preferences for the strict, rational conduct of the ascetic, and especially his own personal inclinations towards asceticism.

Asceticism, so it is argued in this volume, is a modern category. The ubiquitous cult of the body, of fitness and diet equally evoke the ongoing success of ascetic practices and beliefs. Nostalgic memories of hardship and discipline in the army, youth movements or boarding schools remain as present as the fashionable irritation with the presumed modern-day laziness. In the very texture of contemporary culture, age-old asceticism proves to be remarkably alive. Old ascetic forms were remoulded to serve modern desires for personal authenticity, an authenticity that disconnected asceticism in the

In the Introduction to The Use of Pleasure Foucault calls his work an askēsis, "an exercise of oneself in the activity of thought." The "living substance of philosophy," Foucault writes, is the essay, "which should be understood as the assay or test by which, in the game of truth, one undergoes changes, and not as the simplistic appropriation of others for the purpose of communication." Foucault's work, then, does not simply report to us his conclusions or theories. Foucault is not primarily interested in imparting information. What he offers instead is a kind of exercise book.

"Indian Asceticism attempts explores the interrelated discourses and narratives relating tales of Indian ascetics exhibiting various types of powers. The literary evidence also suggests interconnections between these powers and related phenomena, such as violence, demonic, and language. These types of elements are also intertwined with ludic elements, such as the erotic, comic, and miracles"--

In this article, we explore P.R. Sarkar's contribution to asceticism, particular his concept of karma samnyasa. Sarkar enjoins the yogi with eyes firmly fixed on the supreme to engage in a politics of social liberation. In this transformative practice, he does not ally himself to shaman or brahmin priest; rather, Sarkar imagines and through his social and spiritual movements, intends on creating the sadvipra - the person with the balanced mind. It is this critical reading of Tantra - as spiritual and social liberation - that extends him beyond Aurobindo and Gandhi, taking him outside the Vedic orbit as well as outside the nationalistic politics of the BJP