We have to work as hard as we can, give the work our best quality effort, then step back and let the results take care of themselves. Or in the practice of yoga, offer the results to God.Work purifies the soul. This concept is a bit different than many of us have been taught in the West, but the book offers an interesting approach that can save us from a lot of misery and bring us closer to God. In fact, you don't even need to believe in God to practice this yoga.

    Seldom has such a small handful of words provided a teaching as rich as has this famous opening line. In a single stroke, the simple sentence cuts through the pervasive tendency students have of getting so close to Zen as to completely miss what it’s all about. An instant teaching on the first page. And that’s just the beginning.In the forty years since its original publication, Zen Mind, Beginner’s Mind has become one of the great modern Zen classics, much beloved, much reread, and much recommended as the best first book to read on Zen. Suzuki Roshi presents the basics—from the details of posture and breathing in zazen to the perception of nonduality—in a way that is not only remarkably clear, but that also resonates with the joy of insight from the first to the last page. It’s a book to come back to time and time again as an inspiration to practice, and it is now available to a new generation of seekers in this fortieth anniversary edition, with a new afterword by Shunryu Suzuki’s biographer, David Chadwick.

    This book, which presents Spinoza's main ideas in dictionary form, has as its subject the opposition between ethics and morality, and the link between ethical and ontological propositions. His ethics is an ethology, rather than a moral science. Attention has been drawn to Spinoza by deep ecologists such as Arne Naess, the Norwegian philosopher; and this reading of Spinoza by Deleuze lends itself to a radical ecological ethic. As Robert Hurley says in his introduction, "Deleuze opens us to the idea that the elements of the different individuals we compose may be nonhuman within us. One wonders, finally, whether Man might be defined as a territory, a set of boundaries, a limit on existence."Gilles Deleuze, known for his inquiries into desire, language, politics, and power, finds a kinship between Spinoza and Nietzsche. He writes, "Spinoza did not believe in hope or even in courage; he believed only in joy and in vision . . . he more than any other gave me the feeling of a gust of air from behind each time I read him, of a witch's broom that he makes one mount."Gilles Deleuze (1925-1995) was a French philosopher whose writings influenced many philosophical disciplines such as literary theory, post-structuralism, and postmodernism. He also taught philosophy at the University of Paris at Vicennes.Robert Hurley was a translator for many French philosophers including Michael Foucault (History of Sexuality), Gilles Deleuze, and George Bataille (Theory of Religion).

    The boy who became a famous naturalist was never again to see the spectacle except in his imagination. That childhood event contributed to the profound sense of time and space that marks The Invisible Pyramid. This collection of essays, first published shortly after Americans landed on the moon, explores inner and outer space, the vastness of the cosmos, and the limits of what can be known. Bringing poetic insight to scientific discipline, Eiseley makes connections between civilizations past and present, multiple universes, humankind, and nature.

    

    The culmination of a lifetime of aesthetic investigation, Aesthetic Theory is Theodor W. Adorno's magnum opus, the clarifying lens through which the whole of his work is best viewed, providing a framework within which his other major writings cohere.

    Peter's Chair from 1958 to 1963- Karl Jaspers: A Laudation- Karl jaspers: Citizen of the World- Isak Dinesen 1885-1963- Herman Broch 1886-1951- Walter Benjamin 1892-1940- Bertolt Brecht 1898-1956- Waldemar Gurian 1903-1954- Randall Jarrell 1914-1965IndexAbout the AuthorFootnotes

    The text has influenced thinkers such as Judith Butler, Ernesto Laclau and Slavoj Žižek.The piece is, in fact, an extract from a much longer book, On the Reproduction of Capitalism, until now unavailable in English. Its publication makes possible a reappraisal of seminal Althusserian texts already available in English, their place in Althusser’s oeuvre and the relevance of his ideas for contemporary theory. On the Reproduction of Capitalism develops Althusser’s conception of historical materialism, outlining the conditions of reproduction in capitalist society and the revolutionary struggle for its overthrow.Written in the afterglow of May 1968, the text addresses a question that continues to haunt us today: in a society that proclaims its attachment to the ideals of liberty and equality, why do we witness the ever-renewed reproduction of relations of domination? Both a conceptually innovative text and a key theoretical tool for activists, On the Reproduction of Capitalism is an essential addition to the corpus of the twentieth-century Left.

    Originally published in 1970, the book was one of the first to focus on the processes and meaning of consumption in contemporary culture. At a time when others were fixated with the production process, Baudrillard could be found making the case that consumption is now the axis of culture. He demonstrates how consumption is related to the goal of economic growth and he maps out a social theory of consumption. Many of the themes that would later make Baudrillard famous are sketched out here for the first time. In particular, concepts of simulation and the simulacrum receive their earliest systematic treatment.Written at a time when Baudrillard was moving away from both Marxism and institutional sociology, the book is more systematic than his later works. He is still pursuing the task of locating consumption in culture and society. So the reader will find here his most organized discussion of mass media culture, the meaning of leisure and anomie in affluent society. There is also a fascinating chapter on the body which shows yet again Baudrillard's extraordinary prescience in flagging the importance of vital subjects in contemporary culture long before his colleagues.Baudrillard is widely acclaimed as a key thinker in sociology, communication and cultural studies. This book makes available to English-speaking readers one of his most important works. It will be devoured by the steadily expanding circle of Baudrillard scholars, and it will also be required reading for students of the sociology of culture, communication and cultural studies.This edition is published with a long, specially prepared introductory essay written by the noted cultural commentator and social theorist, George Ritzer, author of The McDonaldization of Society.

    Chance and Necessity is a philosophical statement whose intention is to sweep away as both false and dangerous the animist conception of man that has dominated virtually all Western worldviews from primitive cultures to those of dialectical materialists. He bases his argument on the evidence of modern biology, which indisputably shows, that man is the product of chance genetic mutation. With the unrelenting logic of the scientist, he draws upon what we now know (and can theorize) of genetic structure to suggest an new way of looking at ourselves. He argues that objective scientific knowledge, the only reliable knowledge, denies the concepts of destiny or evolutionary purpose that underlie traditional philosophies. He contends that the persistence of those concepts is responsible for the intensifying schizophrenia of a world that accepts, and lives by, the fruits of science while refusing to face its moral implications. Dismissing as "animist" not only Plato, Hegel, Bergson and Teilhard de Chardin but Spencer and Marx as well, he calls for a new ethic that will recognize the distinction between objective knowledge and the realm of values--an ethic of knowledge that can, perhaps, save us from our deepening spiritual malaise, from the new age of darkness he sees coming.PrefaceOf strange objects Vitalisms and animisms Maxwell's demons Microscopic cyberneticsMolecular ontogenesis Invariance and perturbationsEvolution The frontiers The kingdom and the darknessAppendixes

    Far from being an attack on science and technics, The Pentagon of Power seeks to establish a more organic social order based on technological resources. Index; photographs.

    He takes seriously Hegel's claim that art has exhausted its spiritual vocation, that it is no longer through art that Spirit principally comes to knowledge of itself. He argues, however, that Hegel by no means proclaimed the "death of art" (as many still imagine) but proclaimed rather the indefinite continuation of art in what Hegel called a "self-annulling" mode.With astonishing breadth and originality, the author probes the meaning, aesthetics, and historical consequences of that self-annulment. In essence, he argues that the birth of modern aesthetics is the result of a series of schisms—between artist and spectator, genius and taste, and form and matter, for example—that are manifestations of the deeper, self-negating yet self-perpetuating movement of irony.Through this concept of self-annulment, the author offers an imaginative reinterpretation of the history of aesthetic theory from Kant to Heidegger, and he opens up original perspectives on such phenomena as the rise of the modern museum, the link between art and terror, the natural affinity between "good taste" and its perversion, and kitsch as the inevitable destiny of art in the modern era. The final chapter offers a dazzling interpretation of Dürer's Melancholia in the terms that the book has articulated as its own.The Man Without Content will naturally interest those who already prize Agamben's work, but it will also make his name relevant to a whole new audience—those involved with art, art history, the history of aesthetics, and popular culture.

    . . "This work is a veritable hymn to the intellect and of the intellect. It penetrates in unparalleled fashion into the labyrinth of modem philosophical thought to unveil solutions to problems which would seem to be otherwise insoluble. In fact most often Schuon provides solutions for currently debated philosophical problems by demonstrating them to be the results of ill posed questions. He removes the opaqueness and ambiguity of modem rationalism and irrationalism like the morning sun whose very appearance dispels the fog. This work is one of Schuon's metaphysical masterpieces, and one of the most important philosophical works of this century if philosophy be understood in its traditional sense as the love of wisdom. "— Seyyed Hossein Nasr"If I were asked who is the greatest writer of our time, I would say Frithjof Schuon without hesitation."— Martin Lings"The man is a living wonder; intellectually a propos religion, equally in depth and breadth, the paragon of our time. I know of no living thinker who begins to rival him."— Huston Smith

    The editor who discovered the book said, "When I first read Prather's manuscript it was late at night and I was tired, but by the time I finished it, I felt rested and alive. Since then I've reread it many times and it says even more to me now." The book serves as a beginning for the reader's exploration of his or her own life and as a treasury of thoughtful and insightful reminders.

    meditations on interior change

    The essays collected here form the three smaller books titled THE HUMAN CYCLE, THE IDEAL OF HUMAN UNITY, and WAR AND SELF-DETERMINATION and are dated as far back as 1915.

    It's a poem, I guess.

    He is known for his approach to life, which emphasizes meditation, love and celebration. In these talks on the Gita, Osho reveals to the reader another approach which is based on self-enquiry, on questioning and pondering, but at the same time it is a non-ideological approach, not based on any fixed principle taken a priori—an approach which is rooted in Osho’s inner wisdom manifesting itself in the world of thought patterns and concepts.We may say that this approach is the birth of a new vision of sadhana, of the spiritual path. Osho does not propose a fixed path with rigid rules, nor does he propose a new paradigm. He just helps the human mind to come to its natural flowering and keeps reminding us that, in the process, the mind has to question and doubt all concepts, conditionings and a priori conclusions. Within Osho, the energy which is contained in the doubting mind, in the questioning mind, has flowered into a pure vision, which is beyond thought—what Osho calls a state of thoughtlessness. That is the state, which Osho would like every seeker to attain. Osho speaks from that dimension but his uniqueness, which differentiates him from the many enlightened souls who have walked on this earth, is his extraordinarily sophisticated and cultured mind, which enables him to be so articulate in his expression.Why should we say that Osho’s words in this series on the Bhagavad Gita give birth to a totally new vision of sadhana? Osho’s talks lead us through the labyrinth of the human mind and may become a tool, for generations to come, which can help seekers from all paths to use the mind and the thinking process in such a way that—as Osho continuously reminds us—thoughts may lead us to the edge of the abyss, where we can take the final jump into thoughtlessness.Nothing can be said about the state of thoughtlessness, but Osho has much to say about the thinking process, about man’s ability to question and enquire. In this series, Osho takes us by the hand—just like Krishna took Arjuna by the hand—and leads us through a long journey of self-enquiry, which lasts 219 discourses.

    It is a book for everyone who longs to find a synthesis between the potential beauty of life and the brutal myth mankind too often makes of living. --from the cover

    A collection of studies in which Arendt, from the standpoint of a political philosopher, views the crises of the 1960s and early 1970s as challenges to the american form of government.

    People are eager to know the truths behind the biblical legends and the mysteries that created Christian rites, ceremonies, and codes of behavior. Kuhn argues that the sacred scriptures of Judaism and Christianity do not portray historical truths, but symbolic and mystical metaphors. The spiritual truth encoded in scripture, says Kuhn, is far more important than its literal narrative. Kuhn's research provides a clear understanding of the allegorical interpretations of the scriptures and their significance to a deeper, more profound Christianity. He traces the historical and philosophical origins of Christian thought to illustrate that Jesus was one of many incarnations of an enduring archetype that has surfaced in many religions. In fact, those who wrote the scriptures may have never even intended the focus to be on Jesus, the man. Moreover, Kuhn investigates the problems (psychological, spiritual, and otherwise) that result from a purely historical interpretation of Jesus. In doing so, Kuhn reclaims the mystical power at the core of Christianity's message, which has to do with the "birth" of the inner Christ and the emergence of divine consciousness in humanity.

    Popper's Logic of Scientific Discovery, and Thomas S. Kuhn's Structure of Scientific Revolutions. Both agree upon the importance of revolutions in science, but differ about the role of criticism in science's revolutionary growth. This volume arose out of a symposium on Kuhn's work, with Popper in the chair, at an international colloquium held in London in 1965. The book begins with Kuhn's statement of his position followed by seven essays offering criticism and analysis, and finally by Kuhn's reply. The book will interest senior undergraduates and graduate students of the philosophy and history of science, as well as professional philosophers, philosophically inclined scientists, and some psychologists and sociologists.

    This book provides a remedy with wide representation of the interests, problems, and diverse philosophic issues that preoccupied the greatest scientific mind of the seventeenth century.Grouped in sections corresponding to methods, principles, and theological considerations, these selections feature cross-references to related essays. Starting with an examination of the methods of natural philosophy — including the rules of reasoning, the formulation of hypotheses, and the experimental method — the essays explore the laws of motion and the relationships between God and gravity, creation, and universal design. Discussions of questions related to natural philosophy include theories on light, colors, and perceptions. The volume concludes with absorbing selections from the Opticks and a helpful series of historical and explanatory notes.

    

    The moral philosophy that Dr. Adler expounds in terms of this conception he calls "the ethics of common sense," because it is as a defense and development of the common-sense answer to the question "can I really make a good life for myself?"

    With clarity and wisdom, Singer examines the images and words in each plate of Blake's work, applying in her analysis the concepts that Jung brought forth in his psychological theories.

    Yet More wrote some of his best works as a prisoner, including A Dialogue of Comfort against Tribulation and a commentary on the agony of Christ (De tristitia Christi). His last letters, too, are works of art that are both historically important and religiously significant.The Last Letters of Thomas More is a superb new edition of More's prison correspondence, introduced and fully annotated for contemporary readers by Alvaro de Silva. Based on the critical edition of More's correspondence, this volume begins with letters penned by More to Cromwell and Henry VIII in the spring of 1534 and ends with More's last words to Margaret Roper, his daughter, on the eve of his execution, July 6, 1535. More writes on a host of topics — prayer and penance, the right use of riches and power, the joys of heaven, the challenges of maintaining moral virtue, and much more. These letters also reveal much about More himself, especially his understanding of "conscience." The strength of his conscience was reinforced by the Word of God coming in all its power through Scripture, and by remembering all the faithful of the church. In his vivid imagination of that glorious "company of saints," More found the courage to follow his conscience even unto death. "It is a case," he wrote, "in which a man may lose his head and yet have none harm, but instead of harm inestimable good at the hand of God." Providing a rich complement to these letters is de Silva's commentary. In it he throws light on the literary works that More wrote in prison, and explores the religious and political conditions of Tudor England. And always he reminds us of More — of the man whose unshakable faith and shining example draw us to him today.

    "The Peace Box" was intended by Pintauro to be the Wintertime book of the collection, and speaks to themes of world peace, spirituality and nature with brilliantly coloured, whimsical art by Norman Laliberte.

    This study of the fragments of Parmenides' poem, 'On Nature', combines traditional philological reconstruction with the approaches of literary criticism and philosophical analysis to reveal the thought structure and expressive unity of the best preserved and most important, influential, and coherent text of Greek philosophy before Plato.

    Merely to be attracted to any set of religious or spiritual ideas does not bring with it any realization. Yoga means a change of consciousness; mere mental activities will not bring a change of consciousness, it can only bring a change of mind.

    Adorno -- one of the twentieth century's most influential thinkers in the areas of social theory, philosophy, aesthetics, and music -- died in 1969, he left behind an unfinished work on Beethoven, which had occupied him fitfully for more than thirty years. His notes and texts, which remain in fragmented form, were described by Adorno as a "diary of his experiences of Beethoven." The editor has organized the fragments to bring out their inherent logic and relatedness, and has incorporated those few texts on Beethoven that Adorno managed to complete, as well as extracts from larger published works that came out of the project.

    Transcript of a series of lectures on the "Orthodox Worldview", and the history of post-schism intellectual and cultural deviation.

    Schutz's basic contributions issue from a critical synthesis of Husserl's phenomenology and Weber's sociology of understanding. He proceeds on the basis of the irreducible souce of all human knowledge in the immediate experiences of the conscious, alert, and active individual. In this volume Helmut Wagner has selected and skillfully correlated various passages both from Schutz's book The Phenomenology of the Social World and from his scattered papers and essays.

    Weaver believed that "rhetoric at its truest seeks to perfect men by showing them better versions of themselves." Language is Sermonic offers eight of Weaver's best essays on the nature of traditional rhetoric and its role in shaping society. Arguing throughout the book against society's reverence for relativism--and the consequential disregard for real values--this philosophical idealist uses his southern background and classical education as a backdrop for his scrutiny of our misuse of language.Weaver argues that rhetoric in its highest form involves making and persuasively presenting choice among goods. He condemns such supposedly value-free stances as cultural relativism, semantic positivism, scientism, and radical egalitarianism. Eschewing such peripheral aspect s of rhetoric as memorization and delivery, aspects too often now presented as the whole, Weaver deals instead with the substance of rhetoric. Ideas and the words used to express them--these are Weaver's subjects.Anyone concerned about language--its use and abuse in contemporary society--will find Language is Sermonic provocative and rewarding. The editors' critical interpretation of all of Weaver's writing, as well as Ralph Eubanks' brief appreciation of Weaver, make this a book no student of language and ideas should be without.Richard M. Weaver was one of the most stimulating and controversial rhetorical theorists of our time. He taught for many years at the University of Chicago and was the author of several books, including Visions of Order, Ideas Have Consequences, The Ethics of Rhetoric, and Life Without Prejudice and Other Essays.

    A volume in Norman's home study course on cosmology, this volume with seven lessons on sleep teaching, energy, magnetic hysteresis, causal worlds, cosmic cycle of creation, the psychic anatomy of man and the fourth dimensional body, the subconscious, third dimensional sciences, mental function, hypnosis, infinite creation, more.

    

    

    In The Case for Astrology, John Anthony West presents compelling new evidence that proves the astrological premise: that correlations exist between events in the sky and on earth, and that correspondences exist between the human personality and the positions of the planets at birth. This of all the books by John Anthony West contains perhaps more of his own personal philosopy and world view. It is an essential book for all serious students of Astrology.

    - Index.Dates of available copies: 1972.398,[16]p. : ill., facsim., maps ; 20cm.

    Jung believed that every person partakes of a universal or collective unconscious that persists through generations. The origins of the concept can be traced to his very first publication in 1902 and it remained central to his thought throughout his life. As well as explaining the theoretical background behind the idea, in Four Archetypes Jung describes the four archetypes that he considers fundamental to the psychological make-up of every individual: mother, rebirth, spirit and trickster. Exploring their role in myth, fairytale and scripture, Jung engages the reader in discoveries that challenge and enlighten the ways we perceive ourselves and others.

    Introducing the Selected Works of Simone Weil

    The magical philosophy works with images and symbols and its method is the method of analogy. Its most important names are: Element, Substance, Principle, Demon, Cosmos, Microcosm, Macrocosm, Essence, Image, Ur-Image, Whirl, Knawel, Fire. – its final formulas are spells and have magical power.Ludwig KlagesThis groundbreaking release is the first authoritative work on Ludwig Klages and his pagan metaphysics ever to be published in English. Without a doubt Klages is one of the most intriguing and enigmatic pagan thinkers of the early 20th Century. A figure of great controversy he radically rejected Christianity and Monotheism in favor of a pan-daemonic paganism. Advocating the return to primordial states of consciousness through magico-erotic encounters with the living powers of the ensouled cosmos, Klages was a driving force in the notorious Cosmic Circle of German mystics. Masterfully expounding his vision of daemonic Life in disciplines as diverse as philosophy, poetry, metaphysics, psychology and graphology, he influenced many important contemporaries such as Hermann Hesse, Walter Benjamin and the Frankfurt School, C.G. Jung, Martin Heidegger and others. The work of esoteric teachers such as Lama Anagarika Govinda, Michael Bertiaux and David Beth has been deeply inspired by the magical antinomian biocentrism of Klages. Misinterpreted, vilified and slandered, this great heretic and ‘high priest of the irrational’ remains virtually unknown in the English speaking world although his work may have never been more relevant.Chthonic Gnosis: Ludwig Klages and his Quest for the Pandaemonic All brings together three expert voices on Klages and his pagan metaphysics:The book centers on the late Prof. Gunnar Alksnis’ never before published 1970 PhD thesis “Ludwig Klages and his attack against rationalism” which focuses on the nature and impact of Klages’ teachings on ‘night-consciousness’ and the archaic.“The Philosophical Contribution of Ludwig Klages” by Prof. Paul Bishop provides an elaborate introduction to Klages’ life and work with special emphasize on his pagan Weltanschauung. Prof. Paul Bishop of Glasgow University is the leading academic expert on Ludwig Klages and the Cosmic-Circle in the English speaking world.“Ludwig Klages as reflected by Lama Anagarika Govinda” by Sudarśanavajra recounts for the first time Lama Govinda’s deep appreciation of Klages’ work and how it shaped his approach and understanding of Buddhism. Sudarśanavajra (Dr. Volker Zotz) is the spiritual successor of Lama Anagarika Govinda and international Head (Mandalacarya) of the Arya Maitreya Mandala Order of Tantric Buddhism.Chthonic Gnosis: Ludwig Klages and his Quest for the Pandaemonic All is thoroughly edited and annotated by David Beth.

    

    

    The proceedings of this event—which proved epoch-making on both sides of the Atlantic—were first published by the Johns Hopkins University Press in 1970 and are now available once again, with a reflective new preface by editor and symposium convener Richard Macksey.

    

    

    

    It isan attempt to restate and reassess the traditional Christianapproach to the fundamental question. of natural theology,namely the question of the existence of God and of his relationto the world, and then, in the light of the conclusions arrived at,to examine some important allied problems and to review someof the more notable discussions of natural theology of recentyears.

    

    You may find it for free on the web. Purchase of the Kindle edition includes wireless delivery.

    A new Introduction, Select Bibliography, Analytical Table of Contents, and the restoration in the section headings of the outline of Hegel’s lectures make this new edition particularly useful and welcome.

    In the modern world of constant, unrelenting change, tradition, says Pieper, is that which must be preserved unchanged. Drawing on thinkers from Plato to Pascal, Pieper describes the key elements and figures in the act of tradition and what is distinctive about it.

    Browne's discussion on death and resurrection, sneezing, astronomy, ostriches, hieroglyphics, and rainbows are included, as are thematically arranged extracts, annotated texts, and a detailed introduction with a list of further reading.

    Efforts to understand morality by exploring human reason will always fail because we are creatures of desire as well. All morality arises from our intense and inescapable longing. The distinction between good and evil is always clouded by rationalists who convert the real problems of ethics into complex philosophical puzzles.In the first part of Good and Evil, Taylor looks for a more meaningful conception by reexamining and rejecting the whole rationalistic tradition that dominates philosophical ethics. The second part provides an empirical explanation of good and evil, noting that one does not have to look too far to find prime examples of the failure of fixed moral rules.Including important commentary on Joseph Fletcher's groundbreaking situation ethics, and Aristotle's virtues (e.g., magnanimity and pride), Taylor rounds out the book by developing a philosophy of aspiration--personal worth as an ethical ideal--to replace the morality of duty. He offers a modified form of situation ethics to fit the contemporary problems we face.

    How the October 1917 Russian revolution, the first victorious socialist revolution, opened the door to new possibilities in the fight for women's liberation.

    Harry Austryn Wolfson, world-renowned scholar and most lucid of scholarly writers, here presents in ordered detail his long-awaited study of the philosophic principles and reasoning by which the Fathers of the Church sought to explain the mysteries of the Trinity and the Incarnation.Professor Wolfson first discusses the problem of the relation of faith and reason. Starting with Paul, who, differentiating between the wisdom of God and the wisdom of the world, averred that he was not going to adorn his teachings with persuasive arguments based on the wisdom of the world, Professor Wolfson describes the circumstances and influences which nevertheless brought about the introduction of philosophy into matters of faith and analyzes the various attitudes of the Fathers towards philosophy.The Trinity and the Incarnation are Professor Wolfson's next concern. He analyzes the various ways in which these topics are presented in the New Testament, and traces the attempts on the part of the Fathers to harmonize these presentations. He shows how the ultimate harmonized formulation of the two doctrines was couched in terms of philosophy; how, as a result of philosophic treatment, there arose with regard to the Trinity the problem of three and one and with regard to the Incarnation the problem of two and one; and how, in their attempts to solve these problems, the Fathers drew upon principles which in philosophy were made use of in the solution of certain aspects of the problem of the one and the many. In the final part of this volume, entitled "The Anathematized," he deals with Gnosticism and other heresies which arose during the Patristic period with regard to the Trinity and the Incarnation.

    A discussion of this vexing problem and its application to the modern controversy over determinism and chance raised by modern physics rounds out this philosophical and historical highlighting of man's most important theories of nature.

    Written in 10th century Baghdad, the author lists the thousands of books available at that time in his father's bookstore.

    Problems encountered as science makes genetic control of man a real possibility. Includes discussions of asexual reproduction of men, frozen semen banks, breeding human beings for special purposes.

    Included are articles on the nature of physical symmetry, invariance and conservation principles, the structure of solid bodies and of the compound nucleus, the theory of nuclear fission, the effects of radiation on solids, and epistemological problems of quantum mechanics. Other articles deal with the story of the first man-made nuclear chain reaction, the long-term prospects of nuclear energy, the problems of Big Science, and the role of mathematics in the natural sciences. In addition, the book contains statements of Wigner's convictions and beliefs, as well as memoirs of his friends, Enrico Fermi and John von Neumann.

    Brian Barry's short, provocative book played no small part in the debate that precipitated this shift. . . . Without reservation, Barry's treatise is the most lucid and most influential critique of two important, competing perspectives in political analysis: the 'sociological' school of Talcott Parsons, Gabriel Almond, and other so-called functionalists; and the 'economic' school of Anthony Downs and Mancur Olson, among others."—Dennis J. Encarnation, American Journal of Sociology

    He relates Augustine's ideas to their contemporary context and to older traditions, and shows which aspects of his thought he absorbed from his intellectual environment. Augustine appears from this study as a thinker who rejected the 'sacralization' of the established order of society, and the implications of this for a theology of history are explored in the last chapter.

    As the leader of the Indian independence movement he defined the modem practice of nonviolence, wedding an ethic of love to a practical method of social struggle. In the end, however, his philosophy was rooted in a deep spirituality. For Gandhi the struggle for peace and social justice was ultimately related to the search for God. These writings reveal the heart and soul of a man whose life and message bear special relevance to all spiritual seekers.

    A primary source for the history and philosophy of mathematics, Proclus' treatise contains much priceless information about the mathematics and mathematicians of the previous seven or eight centuries that has not been preserved elsewhere. This is virtually the only work surviving from antiquity that deals with what we today would call the philosophy of mathematics.To all the students interested in the logic and history of mathematics and in the relations between philosophy and mathematics in antiquity, this volume will be an invaluable resource. In his new forward, Ian Muller discusses new scholarship on the commentary and places the work in historical and cultural context.

    In this framework he tells his own story, showing readers how the sacred is rediscovered through personal mythology.

    This book demonstrates that the conceptual form of thinking of philosophy and science can be traced outside the immanency of the mind and, in fact, to what Marx calls the 'commodity abstraction' which is the key to the formation of societies in which production is carried on for exchange. This is the novel element in this book: the view that abstraction is the vehicle of a historical process in time and space, by the agency of human action, not human thought The specific outcome that exchange produces In its own capacity is money, the abstract thing which links all human relations to a coherent social nexus The abstractness of exchange is precisely what carries this socially synthetic function. The real abstraction operating in exchange is shown to be the one which, reflected in the mind, results in the ideal abstraction which constitutes pure thought. By this deduction the Marxian critique of political economy is supplemented by a critique of the theory of knowledge. The work of science is seen, contrary to its understanding of Itself, as rooted in social practice, but in such a way that it is blinded to its own genesis. By the side of the system of abstract, alienated labour there is the system of abstract, alienated thought. Science does not perform its necessary social task in providing objective knowledge of nature but with a false consciousness of itself. In brief, this is a theory which achieves the historical explanation of ahistorical thinking. Operating within the twentieth-century production relations modern science has created forces entailing an immense social scale of production. Modern production culminating in automation is activated by an economics unhinging with classical market economics. The theory argued in this book sees development forced in the direction of production operated on a social scale more and more at variance with the capitalist system of private appropriation and the combined division of intellectual and manual labour.

    It was intended to be a clear and concise introduction to Wittgenstein’s whole philosophy that corrects many basic misunderstandings of Wittgenstein at the time. After all these years, many scholars still regard it as the best introduction to Wittgenstein. We are reprinting this book and making it available electronically. In addition, we are appending here the author’s “last words” on Wittgenstein: “BEYOND MARX AND WITTGENSTEIN: A Confession of a Wittgensteinian Marxist Turned Taoist”, a talk given in an international symposium on “Marx and Wittgenstein” held at Trinity College, Cambridge, UK, in 1999 and later published as the concluding chapter of the book: “MARX AND WITTGENSTEIN: KNOWLEDGE, MORALITY AND POLITICS’’, edited by Gavin Kitchen and Nigel Pleasants, published by Routledge, 2002.

    Designed for upper-level courses and seminars in undergraduate philosophy programs and is intended as an introduction to epistemology from the analytic point of view.

    

    Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

    

    During those years, American society moved into a time of troubles deeper than any since the Civil War, and American higher education plunged into storms more turbulent than any in its history. There are few signs that the storm is lifting: in so far as the campuses are barometers reflecting conditions outside, there is every sign of harder weather ahead.Three of the essays center around the events on the Berkeley campus of the University of California, where, it is generally agreed, the campus troubles began. Both authors were members of the Berkeley faculty for more than a decade, and reported events from that embattled position. Two of the essays survey scenes and events of broader scope. But even the "Reports from Berkeley" rested on the assumption that what was happening there was diagnostic of what was happening or might happen elsewhere.It became clear during these years that the Berkeley troubles had a broader meaning, but the question was, was Berkeley symptomatic or causal of maladies elsewhere? In either case, what began at Berkeley soon became epidemic. From Berkeley's Free Speech Movement of 1964 to Kent State's massacre of 1970, over three hundred campuses experienced degrees of disorder ranging from polite protest to savage violence, and ranging in content from questions of fairness in campus disciplinary hearings to university involvement in war, racism, and urban deterioration. -- from the Introduction

    

    Any well-developed religion is a very complex entity which unites components of very different sorts. There is probably no living religion that does not involve a set of characteristic beliefs, some prescribed or recommended practices (public or private, or both), some characteristic feelings or emotions, and some institutions or social arrangements. In addition, religions usually involve their adherents in special forms of experience. With respect to the complexity that it generates, interest in religion is similar to other pervasive human interests and activities, such as those that generate scientific enterprises. For some purposes, however, it is useful to separate the aspects of a complex phenomenon and to discuss one or another of these aspects individually, so far as is possible. This is the procedure that I will adopt here. My discussion is aimed primarily at that element of religious interest that centers upon belief, with what one might call the noetic aspect of religion. Some of the other aspects that I have mentioned- most notably religious experience and, to a much smaller extent, religious institutions- are discussed, but only to the extent that I take them to be relevant to questions about belief. But, of course, the should not be construed to imply that these other aspects of religion are unimportant.

    

    Purchasers can download a free scanned copy of the original book (without typos) from the publisher. 1770. Not illustrated. Excerpt: ... Year of her Age and the 33d of mine, that re.igious and pious Soul was loosed from the Body. CHAP. XII. St. Augustine's inward Grief at the death of bis Mother, thd' outwardly refraining from Tears; to which after her Burial he givetb fome Way. i. T Closed her Eyes, and a very great Grief . came flowing in upon my Heart; and thence began to flow out into Tears; but my Eyes by the forcible Command of my Son drank them up again, even unto Dryness: And in this inward Conflict I suffered much. As soon as flie had breathed out her last Gasp, the Boy Adeodatus broke out into a loud Lamentation, but being chec k'd by us all he held his peace. In the fame Manner also something of the Child in me v hich was tending towards Weeping, was check'd and silenc'd by the manly Voice of thy Heart. For we did not esteem it decent to celebrate that Funeral with Lamentations and Groans, because thesefor the most part are used byway of bewailing the Misery of those that dse, or as it were their total Extinction. But as tor her Part, she neither died miserably, nor did she die at all as to her Soul: This we were assured of from the Purity of her Manners, and and the Sincerity of her Faith, and most certain Arguments. 2. What was it then that gave me so much Pain within, but a fresti Wound receiv'd from the sudden breaking off the Custom of our Conversation together, which was very sweet and very dear to me. It was a Pleasure to me indeed, that in that same last Sickness of her's, kindly taking notice of my Services then performed towards her, she called me a dutiful Son; and related with much Tenderness of Affection, that she had never once heard from my Mouih any harsh or reproachful Word towards her. But alas O my God, who madest us, what Comparison could there be between the Kor.o...

    After a discussion 'On Words and The Word,' he analysess verbal action in St. Augustine's Confessions. He then discusses the first three chapters of Genesis, and ends with a brilliant and profound 'Prologue in Heaven,' an imaginary dialogue between the Lord and Satan in which he proposes that we begin our study of human motives with complex theories of transcendence,' rather than with terminologies developed in the use of simplified laboratory equipment. . . . Burke now feels, after some forty years of search, that he has created a model of the symbolic act which breaks through the rigidities of the 'sacred-secular' dichotomy, and at the same time shows us how we get from secular and sacred realms of action over the bridge of language. . . . Religious systems are systems of action based on communication in society. They are great social dramas which are played out on earth before an ultimate audience, God. But where theology confronts the developed cosmological drama in the 'grand style,' that is, as a fully developed cosmological drama for its religious content, the 'logologer' can be further studied not directly as knowledge but as anecdotes that help reveal for us the quandaries of human governance." --Hugh Dalziel Duncan from Critical Responses to Kenneth Burke, 1924 - 1966, edited by William H. Rueckert (Minneapolis: University of Minnesota Press, 1969).

    

    

    In the first place he offers a distinctive reading of Hegel, one which is particularly designed to answer the religious questions of his day. It is thus very different from most modern readings. In the second place his Hegel is very well digested. Although he freely acknowledge his debt to him, he seldom refers directly to his writings, he does not use Hegelian terminology and his manner of exposition is entirely different. The present work provides a fascinating account of religion, a brilliant introduction to its philosophy, and a unique interpretation of Hegelian thought. It is a must for all enthusiasts of the philosophy of religion, students of Scottish philosophy, and scholars of Hegel or idealism more generally.