The mind-body problem cannot be confined to the relation between animal minds and animal bodies. If materialism cannot accommodate consciousness and other mind-related aspects of reality, then we must abandon a purely materialist understanding of nature in general, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. No such explanation is available, and the physical sciences, including molecular biology, cannot be expected to provide one. The book explores these problems through a general treatment of the obstacles to reductionism, with more specific application to the phenomena of consciousness, cognition, and value. The conclusion is that physics cannot be the theory of everything.

    Making reference to an astonishing number of cultures & drawing on scholarship published in no less than half a dozen European languages, Eliade's "The Myth of the Eternal Return makes both intelligible & compelling the religious expressions & activities of a wide variety of archaic & "primitive" religious cultures. While acknowledging that a return to the "archaic" is no longer possible, Eliade passionately insists on the value of understanding this view in order to enrich our contemporary imagination of what it is to be human.

    On the contrary, argues bestselling historian and critic Gerald Messadie, the true evil lies in the fact that we believe in him at all.A History of the Devil is a provocative exploration of the personification of evil through the ages and across cultures. Messadie reveals that the Satan of Judeo-Christian mythology-the antithesis of God and good-was a concept unknown to the Greeks, Romans, Egyptians, Hindus, and Chinese. In fact, the devil was probably invented six centuries before the common era by Persian clergy eager to demonize their political adversaries. Ever since, the image of evil has been a useful tool of the powerful, both religious and secular, from the prosecutors of the Spanish Inquisition to the Cold Warriors of our own time. In seventeen absorbing chapters, Messadie researches the genealogy of the devil in the world's major civilizations, from Asia and Europe to Africa and North America. He examines the devil's role in each culture and the evolution of his various incarnations throughout history.Abundant in historical references and cultural analyses, A History of the Devil shows that it is precisely the belief in the devil that lies at the root of religious fanaticism around the world today.

    The making of a Roman official; Travels of a provincial governor; A Christian association; Offerings of wine & incenseChristianity as a burial society. Church or political club?; A sense of belonging; A Bacchic society; An obscure & secret associationThe piety of the persecutors. Roman religion & Christian prejudice; The practice of religion; "We too are a religious people"Galen: the curiosity of a philosopher. Philosophy & medicine; Christianity as a philosophical school; The practice of philosophy; The arbitrary god of the ChristiansCelsus: a conservative intellectual. Begging priests of Cybele & soothsayers; The deficiencies of Christian doctrine; Demythologizing the story of Jesus; An apostasy from Judaism; Religion & the social orderPorphyry: the most learned critic of all. In defense of Plato; The Jewish scriptures; The Christian New Testament; Philosophy from oracles; The religion of the emperor; Jesus not a magician; An unreasoning faithJulian the Apostate: Jewish law & Christian truth. The emperor's piety; Greek education & Christian values; Against the Galilaeans; The tribal god of Jews & Christians; An apostasy from JudaismEpilogueSuggestions for Further ReaderIndex

    The historical breadth of Boswell's research (from the Greeks to Aquinas) and the variety of sources consulted (legal, literary, theological, artistic, and scientific) make this one of the most extensive treatments of any single aspect of Western social history. The product of ten years of research and analysis of records in a dozen languages, this book opens up a new area of historical inquiry and helps elucidate the origins and operations of intolerance as a social force.

    But what is the ultimate source of these gifts? Bestselling author and professor Thomas E. Woods, Jr. provides the long neglected answer: the Catholic Church. Woods’s story goes far beyond the familiar tale of monks copying manuscripts and preserving the wisdom of classical antiquity. In How the Catholic Church Built Western Civilization, you’ll learn: · Why modern science was born in the Catholic Church · How Catholic priests developed the idea of free-market economics five hundred years before Adam Smith · How the Catholic Church invented the university · Why what you know about the Galileo affair is wrong · How Western law grew out of Church canon law · How the Church humanized the West by insisting on the sacredness of all human life No institution has done more to shape Western civilization than the two-thousand-year-old Catholic Church—and in ways that many of us have forgotten or never known. How the Catholic Church Built Western Civilization is essential reading for recovering this lost truth.

    Jason Ā. Josephson-Storm argues that as broad cultural history goes, this narrative is wrong, as attempts to suppress magic have failed more often than they have succeeded. Even the human sciences have been more enchanted than is commonly supposed. But that raises the question: How did a magical, spiritualist, mesmerized Europe ever convince itself that it was disenchanted? Josephson-Storm traces the history of the myth of disenchantment in the births of philosophy, anthropology, sociology, folklore, psychoanalysis, and religious studies. Ironically, the myth of mythless modernity formed at the very time that Britain, France, and Germany were in the midst of occult and spiritualist revivals. Indeed, Josephson-Storm argues, these disciplines’ founding figures were not only aware of, but profoundly enmeshed in, the occult milieu; and it was specifically in response to this burgeoning culture of spirits and magic that they produced notions of a disenchanted world.   By providing a novel history of the human sciences and their connection to esotericism, The Myth of Disenchantment dispatches with most widely held accounts of modernity and its break from the premodern past.

    How could none of it be true?" • "Atheism has killed more people than religion, so it must be wrong!" How many times have you heard arguments like these for why God exists? Why There Is No God provides simple, easy-to-understand counterpoints to the most popular arguments made for the existence of God. Each chapter presents a concise explanation of the argument, followed by a response illustrating the problems and fallacies inherent in it. Whether you're an atheist, a believer or undecided, this book offers a solid foundation for building your own inquiry about the concept of God.

    Wills describes a papacy that seems steadfastly unwilling to face the truth about itself, its past, and its relations with others.  The refusal of the authorities of the Church to be honest about its teachings has needlessly exacerbated original mistakes.  Even when the Vatican has tried to tell the truth--e.g., about Catholics and the Holocaust--it has ended up resorting to historical distortions and evasions.  The same is true when the papacy has attempted to deal with its record of discrimination against women, or with its unbelievable assertion that "natural law" dictates its sexual code.Though the blithe disregard of some Catholics for papal directives has occasionally been attributed to mere hedonism or willfulness, it actually reflects a failure, after long trying on their part, to find a credible level of honesty in the official positions adopted by modern popes.  On many issues outside the realm of revealed doctrine, the papacy has made itself unbelievable even to the well-disposed laity. The resulting distrust is in fact a neglected reason for the shortage of priests.  Entirely aside from the public uproar over celibacy, potential clergy have proven unwilling to put themselves in a position that supports dishonest teachings.Wills traces the rise of the papacy's stubborn resistance to the truth, beginning with the challenges posed in the nineteenth century by science, democracy, scriptural scholarship, and rigorous history.  The legacy of that resistance, despite the brief flare of John XXIII's papacy and some good initiatives in the 1960s by the Second Vatican Council (later baffled), is still strong in the Vatican.Finally Wills reminds the reader of the positive potential of the Church by turning to some great truth tellers of the Catholic tradition--St. Augustine, John Henry Newman, John Acton, and John XXIII.  In them, Wills shows that the righteous path can still be taken, if only the Vatican will muster the courage to speak even embarrassing truths in the name of Truth itself.From the Hardcover edition.

    He is watched by the cold, hard eyes of peasants living long enough at a subsistence level to know exactly where the line is drawn between poverty and destitution. He looks like a beggar yet his eyes lack the proper cringe, his voice the proper whine, his walk the proper shuffle. He speaks about the rule of God and they listen as much from curiosity as anything else. They know all about rule and power, about kingdom and empire, but they know it in terms of tax and debt, malnutrition and sickness, agrarian oppression and demonic possession. What, they really want to know, can this kingdom of God do for a lame child, a blind parent, a demented soul screaming its tortured isolation among the graves that mark the edges of the village?"–– from "The Gospel of Jesus," overture to The Historical Jesus The Historical Jesus reveals the true Jesus––who he was, what he did, what he said. It opens with "The Gospel of Jesus," Crossan's studied determination of Jesus' actual words and actions stripped of any subsequent additions and placed in a capsule account of his life story. The Jesus who emerges is a savvy and courageous Jewish Mediterranean peasant, a radical social revolutionary, with a rhapsodic vision of economic, political, and religious egalitarianism and a social program for creating it.The conventional wisdom of critical historical scholarship has long held that too little is known about the historical Jesus to say definitively much more than that he lived and had a tremendous impact on his followers. "There were always historians who said it could not be done because of historical problems," writes Crossan. "There were always theologians who said it should not be done because of theological objections. And there were always scholars who said the former when they meant the latter.'With this ground–breaking work, John Dominic Crossan emphatically sweeps these notions aside. He demonstrates that Jesus is actually one of the best documented figures in ancient history; the challenge is the complexity of the sources. The vivid portrayal of Jesus that emerges from Crossan's unique methodology combines the complementary disciplines of social anthropology, Greco–Roman history, and the literary analysis of specific pronouncements, anecdotes, confessions and interpretations involving Jesus. All three levels cooperate equally and fully in an effective synthesis that provides the most definitive presentation of the historical Jesus yet attained.

    The lectures were rewritten and issued as a book later that year. They mark a watershed in the development of Western esotericism. Steiner wrote of the idea behind his book:"The title Christianity As Mystical Fact was one I gave to this work eight years ago, when I gathered together the content of lectures given in 1902. It was meant to indicate the special approach adopted in the book. Its theme is not just the mystical side of Christianity in a historical presentation. It was meant to show, from the standpoint of a mystical awareness, how Christianity came into being."Behind this was the idea that spiritual happenings were factors in the emergence of Christianity, which could only be observed from such a point of view. It is for the book itself to demonstrate that, by 'mystical, ' I do not in any way imply a vague intuition rather than strict scientific argument. In many circles, mysticism is understood as just that, and therefore it is distinguished from the concerns of all 'genuine' science."In this book, however, I use the term to mean a 'presentation of spiritual reality'--a reality accessible only to a knowledge drawn from the sources of spiritual life itself. Anyone who denies the possibility of such knowledge in principle will find its contents hard to comprehend; any reader who accepts the idea that mysticism may coexist with the clarity of the natural sciences, may acknowledge that the mystical aspect of Christianity must be described mystically."This is a significant book--for Steiner's own development, that of Western esotericism, and our own understanding of the Christ event. Readers will find the evolutionary development from the ancient Mysteries through the great Greek philosophers to the events portrayed in the Gospels.Included are an informative introduction and annotated notes by Andrew Welburn and an afterword by Michael Debus, a priest of The Christian Community, who summarizes the book and places it in context.CONTENTS: Introduction by Christopher BamfordPreface by Andrew Welburn1. The Mysteries and Mysteriosophy2. The Mysteries and Pre-Socratic Philosophy3. Platonic Mysteries4. Myth and Mysteriosophy5. The Egyptian and Other Eastern Mysteries6. The Evidence of the Gospels7. The "Miracle" of Lazarus8. The Apocalypse of John6. Jesus in His Historical Setting10. The Essence of Christianity11. Christian and Pagan Wisdom12. Augustine and the ChurchAppendix: Original Prefaces and Additional MaterialsAfterword by Michael DebusTranslator's NotesThis book is a translation from German of �Das Christentum als mystische Tatsache und die Mysterien des Altertum� (GA 8). Cover image: Photo of Bordeaux Cathedral by James Nicholls.

    The bestselling author of The New Fascists speaks out against religious and secular fundamentalism as he explores the New Atheists: those who attack religion to advance their causes.

    The last twenty years has seen a cottage industry of books on this divide, but with little consensus emerging. Plantinga, as a top philosopher but also a proponent of the rationality of religious belief, has a unique contribution to make. His theme in this short book is that the conflict between science and theistic religion is actually superficial, and that at a deeper level they are in concord.Plantinga examines where this conflict is supposed to exist -- evolution, evolutionary psychology, analysis of scripture, scientific study of religion -- as well as claims by Dan Dennett, Richard Dawkins, and Philip Kitcher that evolution and theistic belief cannot co-exist. Plantinga makes a case that their arguments are not only inconclusive but that the supposed conflicts themselves are superficial, due to the methodological naturalism used by science. On the other hand, science can actually offer support to theistic doctrines, and Plantinga uses the notion of biological and cosmological "fine-tuning" in support of this idea. Plantinga argues that we might think about arguments in science and religion in a new way -- as different forms of discourse that try to persuade people to look at questions from a perspective such that they can see that something is true. In this way, there is a deep and massive consonance between theism and the scientific enterprise.

    In Evolution Impossible, Dr. John Ashton uses discoveries in genetics, biochemistry, geology, radiometric dating, and other scientific disciplines to explain why the theory of evolution is a myth. Regardless of your level of scientific education, you will finish this book able to cite 12 reasons why evolution cannot explain the origin of life.

    An astonishing synthesis of literary criticism, philosophy, theology, the theory of law and classical scholarship, it is undoubtedly one of the most important texts in twentieth century philosophy. Looking behind the self-consciousness of science, he discusses the tense relationship between truth and methodology. In examining the different experiences of truth, he aims to "present the hermeneutic phenomenon in its fullest extent."