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6 episodes with philosophia
2 episodes with philosophia
2 episodes with philosophia
3 episodes with philosophia
4 episodes with philosophia
2 episodes with philosophia
2 episodes with philosophia
6 episodes with philosophia
6 episodes with philosophia
Back on Fringe Radio Network!The two research scientists who originally hosted PhiloSophia have returned with a new show, now titled the Happy Fools Podcast. Despite the playful name change, they continue their trademark high-brow intellectual conversations, focusing on the intersection of religion and science. By blending rigorous scholarly insight with open-minded curiosity, they offer a fresh take on theological issues, scientific inquiries, and the philosophical implications that lie between them.
Salvete sodales! Welcome to our series, "Rem Tene;" a Latin podcast presented by Latinitas Animi Causa for beginner and intermediate learners of the Latin language built and designed for the acquisition and understanding of it as a language, not just a code to decipher. In this episode, I, Andreas, talk to you about the basics of Stoic Philosophy 0:34 - English Intro 0:35 First Round (slow with subtitles) 4:21 - Second Round (natural speed) 7:40 - Rem tenete, verba sequentur! We gloss some words throughout the episode in English and repeat them. We don't, however, gloss everything. Our brains are really good at deducing meaning when we know a lot of the context surrounding words or phrases. The transcript for the show can be found below so you can follow along. We hope you enjoy this show! Please take some time, if you enjoy this, to rate us and write to us! We love hearing from our listeners and receiving feedback on how we can improve! You can also support us on Patreon (link below); though everything is free, it helps us do what we do and reinvest in creating more Latin and ancient Greek content. Gratias vobis agimus et curate ut valeatis in proximum! Get the transcript here: habesnelac.com/rem-tene/sexagesimum-et-unum FIND THE LINKS TO ALL OUR LATIN AND ANCIENT GREEK CONTENT HERE: https://linktr.ee/latinitasanimicausa ----- Support us on Patreon for as low as $3 a month; Your support means the world to us!: patreon.com/habesnelac ----Want to improve your Latin or get some free resources? Check out our website: habesnelac.com -----Join our Twitch Community to chat with us directly tantum Latine! twitch.tv/latinitasanimicausa -----Also check out our new Bio Site to learn more about us! https://bio.site/latinitas -----Have a topic you want us to cover on Rem Tene? Let us know in the comments or here: habesnelac.com/contact ----- Follow us on TikTok, YouTube, Instagram, and more by checking out the links on our LinkTree: https://linktr.ee/latinitasanimicausa ----- Want to let us know something else? Contact us here: habesnelac.com/contact Ut semper, gratias quam maximas patronis nostris sine quibus haec omnia facere haud possemus agimus!!!
Welcome to Satura Lanx, upper beginner / intermediate podcast told in beginner-friendly, easy spoken Latin. Every other Saturday I chat about everything concerning Latin (literature, language, culture), my own life and reflections and the questions you'll ask me. The same episodes are available in full video format on my YouTube channel. This is a Satura Lanx production.
We don't have a new episode this week, but big things are coming and I wanted to give you an update on what's going on behind the scenes of Fully Nourished! After a season of deep reflection and growth, I'm excited to announce two new projects. The first is The Pillars of Feminine Energetics micro-course that dives into the seven pillars of feminine health and resilience, blending insights on bioenergetics, female physiology, and spiritual growth.The second is Philosophia Society, a new community that will offer a supportive space for like-minded women to explore health, spirituality, and wisdom together. Philosophia will launch in about a month, and as a special offer, anyone who subscribes in the first month can join the micro-course for $49, which is 50% off the regular price. Thanks for being here - I can't wait to share this journey with you!Links and Resources:If you want to be notified of when my Microcourse and Philosophia Society Drop click here: https://jessica-ash-wellness.ck.page/749a585b3eSubmit Questions Here: https://airtable.com/appoicByQy3UFoSXs/shrXwD7wQFJQr68NnSign Up for Sunday Tea Here: https://jessica-ash-wellness.ck.page/04f86a550fConnect with Jessica:Have Sunday tea with me! Sign-up for my Sunday newsletter where I share what's on my brain from the nutritional to spiritual: https://www.jessicaashwellness.com/email-subscribe. Join the Fully Nourished community! Follow me @jessicaashwellness on Instagram: https://www.instagram.com/jessicaashwellness/ Join Nourished Circle: https://programs.jessicaashwellness.com/nourished-circle
Masaryk otevírá svou knihu Sebevražda slovy: „Sebevražednost se nyní projevuje ve všech civilizovaných zemích s intenzitou zastrašující.“ Šestnáct let nato věnuje stejnému tématu monografii s totožným názvem Emile Durkheim. Vznikne tak jedna ze zakládajících prací vznikající sociologie. Má to jeden háček. Durkheim i Masaryk se v ledačems spletli, třeba v tom, že moderna je bytostně spjatá s vyšší sebevražedností. Ukázalo se, že jakmile lidé přečkají otřesy spjaté se započínající modernou, sebevražednost klesá, hluboko pod takzvané rozvojové státy. To, co zdůrazňoval Durkheim i Masaryk, tedy že individualizace vede k samotě, což vede k osamění a posléze to může vyústit v sebevraždu, zkrátka není pravda. Naopak se ukazuje, že lidé si svého života více cení, když jsou svobodní, jakkoli je to spjaté s menší mírou jistoty. Výmluvná je v tomto bodě jedna československá epizoda. Nestor české psychiatrie Miroslav Plzák, přední odborník na deprese, dostal v šedesátých letech státní zadání: měl vymyslet, jak sprovodit ze světa pečlivě utajovaný problém: vysokou sebevražednosti v Československu. Pohybovali jsme se tehdy spolu s Maďarskem na celosvětové špičce. Plzák tehdy vymyslel světový unikát: Linku bezpečí. Když zjistil, že osmdesát procent stesku nám působí vztahy, začal se věnovat partnerství a manželství. Jenže je faktem, že dnes sebevražednost znovu stoupá, jakkoli máme daleko do čísel, které hlásí některé rozvojové země. Na špici tohoto smutného žebříčku se drží státy jako Lesotho nebo Rusko. Přesto je sebevražda stále častěji v popředí veřejného zájmu a je to zároveň jev, který nás, dle slov Alberta Camuse, staví před vůbec nejzávažnější filozofickou otázku: Máme právo ukončit svůj život? Filozofické pohledy na sebevraždu se rozcházejí. Autorka podcastu Tereza Matějčková konfrontuje dvě hlediska zastávané dvěma filozofy, kteří o sebevraždě ví své, ač z odlišných hledisek. Améry celý život o sebevraždě přemítal, publikoval, jednou se o ni pokusil a byl zachráněn, podruhé mu to vyšlo. Barbara Schmitzová je filozofka, která je pozůstalá po sebevraždě svého otce a své sestry. Ve svém díle se zaměřuje na perspektivu těch, co zůstávají: na jejich pocity viny, psychické potíže i na nebezpečí zvláště rodinné nápodoby. Kapitoly I. Sebevražda nejvlastnějším filozofickým problémem? [úvod až 9:40] II. Moderna: sebevražednost „s intenzitou zastrašující“. Opravdu? [9:40 až 18:00] III. Jean Améry: Filozof a sebevrah [18:00–38:55] IV. Barbara Schmitzová: Filozofka na pozici pozůstalých [38:55 až závěr] Bibliografie Jean Améry, „Aufklärung als Philosophia perennis“, in: Die Zeit, 20. 5. 1977, https://www.zeit.de/1977/22/aufklaerung-als-philosophia-perennis Jean Améry, „Mein Judentum“, in: Mein Judentum, vyd. Hans Jürgen Schultz, Stuttgart: Kreuz-Verlag, 1978. Jean Améry, Vztáhnout na sebe ruku. Rozprava o dobrovolné smrti, přel. Daniela Petříčková, Praha: Prostor, 2010. Albert Camus, Mýtus o Sisyfovi, přel. Dagmar Steinová, Praha: Garamond 2006. Emile Dukheim, Suicide. A Study in Sociology, přel. John A. Spaulding – George Simpson, New York – London: Routledge, 2005. Tomáš G. Masaryk, Sebevražda, Praha: Ústav T. G. M. 1998. Barbara Schmitzová, Jaký život je hoden žití? Biografické a filosofické přístupy, přel. Tereza Matějčková, Praha: Karolinum, 2024. Ferdinand von Schirach – Alexander Kluge, Die Herzlichkeit der Vernunft, München: Luchterland, 2017. Ludwig Wittgenstein, Briefe, Frankfurt a. M.: Suhrkamp 1980. Nezkrácená verze na: www.forendors.cz/pravdaneexistujetm nebo echo24.cz
Osho's Hidden Podcast is a series of audio talks and meditations by the visionary spiritual teacher Osho, hidden in a database of over 30 years of recordings. The podcast covers a wide range of topics, including spiritual awakening, meditation, self-discovery, and personal growth. Each episode is designed to help listeners overcome obstacles, releasing repressed emotions and uncovering their inner wisdom. The podcast also includes Osho's legendary talks on love, relationships, and living a fearless life. It is considered a valuable resource for those seeking spiritual guidance and practical wisdom. --- Send in a voice message: https://podcasters.spotify.com/pod/show/greatideasgreatlife/message
Osho's Hidden Podcast is a series of audio talks and meditations by the visionary spiritual teacher Osho, hidden in a database of over 30 years of recordings. The podcast covers a wide range of topics, including spiritual awakening, meditation, self-discovery, and personal growth. Each episode is designed to help listeners overcome obstacles, releasing repressed emotions and uncovering their inner wisdom. The podcast also includes Osho's legendary talks on love, relationships, and living a fearless life. It is considered a valuable resource for those seeking spiritual guidance and practical wisdom. --- Send in a voice message: https://podcasters.spotify.com/pod/show/greatideasgreatlife/message
Osho's Hidden Podcast is a series of audio talks and meditations by the visionary spiritual teacher Osho, hidden in a database of over 30 years of recordings. The podcast covers a wide range of topics, including spiritual awakening, meditation, self-discovery, and personal growth. Each episode is designed to help listeners overcome obstacles, releasing repressed emotions and uncovering their inner wisdom. The podcast also includes Osho's legendary talks on love, relationships, and living a fearless life. It is considered a valuable resource for those seeking spiritual guidance and practical wisdom. --- Send in a voice message: https://podcasters.spotify.com/pod/show/greatideasgreatlife/message
Osho's Hidden Podcast is a series of audio talks and meditations by the visionary spiritual teacher Osho, hidden in a database of over 30 years of recordings. The podcast covers a wide range of topics, including spiritual awakening, meditation, self-discovery, and personal growth. Each episode is designed to help listeners overcome obstacles, releasing repressed emotions and uncovering their inner wisdom. The podcast also includes Osho's legendary talks on love, relationships, and living a fearless life. It is considered a valuable resource for those seeking spiritual guidance and practical wisdom. --- Send in a voice message: https://podcasters.spotify.com/pod/show/greatideasgreatlife/message
Osho's Hidden Podcast is a series of audio talks and meditations by the visionary spiritual teacher Osho, hidden in a database of over 30 years of recordings. The podcast covers a wide range of topics, including spiritual awakening, meditation, self-discovery, and personal growth. Each episode is designed to help listeners overcome obstacles, releasing repressed emotions and uncovering their inner wisdom. The podcast also includes Osho's legendary talks on love, relationships, and living a fearless life. It is considered a valuable resource for those seeking spiritual guidance and practical wisdom. --- Send in a voice message: https://podcasters.spotify.com/pod/show/greatideasgreatlife/message
Osho's Hidden Podcast is a series of audio talks and meditations by the visionary spiritual teacher Osho, hidden in a database of over 30 years of recordings. The podcast covers a wide range of topics, including spiritual awakening, meditation, self-discovery, and personal growth. Each episode is designed to help listeners overcome obstacles, releasing repressed emotions and uncovering their inner wisdom. The podcast also includes Osho's legendary talks on love, relationships, and living a fearless life. It is considered a valuable resource for those seeking spiritual guidance and practical wisdom. --- Send in a voice message: https://podcasters.spotify.com/pod/show/greatideasgreatlife/message
A Reunion of SortsContent Warnings: Discussion of death, extensive exploration of grief, loss of a spouse.Transcript: https://tellnotalespod.com/transcripts/transcript-s2-e10-5-find-a-way/Written and produced by Leanne Egan. In this episode you heard the voices of Josie Thomas as Louisa, Shannon Kelly as Julia, Phil Thompson as Riley, Cameron Gergett as Stephen, and Eric Willmott as Arthur.Twin Strangers Productions is partly sponsored by World Anvil, the leading tool for creatives of all varieties. To support TSP and get 51% OFF of a yearly World Anvil subscription, click here (link: https://worldanvil.com/?c=tnt) or use the promo code tnt at checkout.Twin Strangers Productions is partly sponsored by BroadlyEpi, a rapidly growing repository of information and education about public health and epidemiology. To find more information and support Tell No Tales, go to https://www.broadlyepi.com/tsp/Intro and outro music by LumehillAtmospheric music: Philosophia by David Celeste and The Joyful Mystery of Being Alive by Ave Air. Music and sound effects sourced from Epidemic Sound and Soundsnap.Art by Ana BalaciFind more info on our website tellnotalespod.com or at @tellnotalespod on Tumblr or TwitterDistributed by Twin Strangers Productions Hosted on Acast. See acast.com/privacy for more information.
Polo Ramírez conversó con la rail running y directora de 261 Fearless Chile, Leslie Barrenal, sobre el surgimiento de la iniciativa en Chile y cómo han ido trabajando con distintas mujeres en nuestro país. Además, estuvo con Carla Davico y Giovanni Longo, autores de Philosophia, quienes hablaron sobre el proceso de creación de su nuevo libro y lo que buscan con su publicación.
This was the first episode with Ike i had recorded and somehow i never managed to upload it to the RSS CHECK OUT Ike and my other show if interested @ patreon.com/aetherica Secret-fire.com enter "PHILOSOPHIA' at checkout for 15% off order!
Alchemical Articles: Essences, Eixirs & Tinctures - Secret-Fire Apothecary Secret-fire.com Enter coupon code "Philosophia" at check out for 15% off order
Möödunud sajandi keskel töötasid USA-s "viis ungari teadlast – mu isa oli üks nendest –, keda kutsuti marslasteks. Räägitakse, et ühel õhtupoolikul istus väike seltskond Manhattani projektis osalenud teadlasi Los Alamoses ja jõi õlut. Üks neist küsis: "Millest see tuleb, et nii palju selle projektiga seotud geeniusi on pärit sellest väiksest riigist Ungarist, mida keegi ei suuda maakaardilt üles leida?" Mille peale keegi teine vastas: "Tegelikult ei ole nad üldse inimesed, vaid marslased, kes räägivad ungari keelt oma päritolu varjamiseks," vastas möödunud sajandi ühe väljapaistvaima matemaatiku tütar Marina Whitman vastuseks küsimusele, miks tema autobiograafia [1] pealkiri on "Marslase tütar" [2].Sarja 215. vestlusring oli pühendatud John von Neumannile. Jutt käis nagu ikka siia ja sinna, kuid jõudis lõpuks (83. minut) ikka paratamatult Manhattani projekti juurde tagasi. "See on mingis mõttes kõige huvitavam asi von Neumanni elukäigus," kõneles Tanel Tammet. "Ta oli sellega väga lähedalt seotud. See, et ta promos väga iseäraliku supervõimetega inimesena nii radikaalseid samme, peaks olema meile kõigile oluliseks õppetunniks."Umbes tund aega varem (19. minut) ütles Tanel: "Von Neumann oli üks kõige jõhkramaid tuumapommisõjardeid, keda ma tean." Pärast Teise maailmasõja lõppu survestas von Neumann Taneli sõnul USA poliitilis-militaarset establishmenti, et anda Nõukogude Liidule ennetav tuumalöök, "kuivõrd meil on hetkel rohkem rakette, siis tulistame nad kõik puruks". Jaak juhtis sealsamas tähelepanu asjaolule, et von Neumanni jõhkrad ettepanekud lähtusid tema teaduslikest teooriatest, "küllap olid esmatulistamise ettepaneku taga tema mänguteoreetilised kaalutlused jne.""Üks asi, mis mulle silma paistab, on see," jätkas Tanel (84. minut), "et kui von Neumanni oleks lastud otsustama, siis tema olekski enam-vähem kõik ära tapnud, keda vähegi sai. Need, kes seda tal teha ei lasknud, olid poliitikud." Arvestades seda, et Kremli alustes koobastes tegutsevate maniakkide peas liikusid tõenäoliselt samasugused mõtted, tuleb äärmiselt imeks panna, et meil siin trammipeatused alles on.Sellele tõsiasjale juhib mõjusal viisil tähelepanu Jordan Peterson klipis "Kaks võtit" [3]: "20 sajandi teisel poolel tulime paaril korral sõna otseses mõttes läbi nõelasilma. Meil oli lihtsalt roppu moodi õnne.""Nimetatud religioonid moodustavad „Philosophia perennise“ [4] vundamendi ning määravad Huxley [5] suhtumise teadusse, mis on tema poliitilise mõtte viies tähtis komponent. Teadus peab tema sõnul juhinduma „Philosophia perennises“ sõnastatud eetilistest tõekspidamistest. See peab suhtuma loodusesse lugupidavalt. Teadust pole vaja planeedi õhkulaskmiseks, vaid inimsoo toitmiseks. Reaal- ja ühiskonnateadlased peaksid looma tingimused, milles inimesed saaksid elada harmoonias oma keskkonna ja teiste liikidega," toetab Petersoni Aldous Huxley Zürichi keskuse [6] kuraator Robin Hull Tähenduse teejuhtide 36. numbrile antud intervjuus "Amfiibi haridus" [7], mis oli pühendatud Aldous Huxley poliitilistele vaadetele.Head uudistamist!H.———————————————[1] https://www.amazon.com/Martians-Daugh... Hosted on Acast. See acast.com/privacy for more information.
This week Greg, Brad and Bryan sit down to chat with James Spiegel on virtues and their role in our spiritual development. Jim Spiegel earned a B.S. in Biology at Belhaven University (1985). From there he turned his interests to Philosophy, earning two graduate degrees in the field—an M.A. at University of Southern Mississippi (1988) and a Ph.D. at Michigan State University (1993). After teaching for a year at Moorhead State University in Minnesota, he took a tenure-track position at Taylor University where he taught a range of courses in philosophy, including ethics, history of philosophy, aesthetics, and philosophy of religion. From there he moved on to become head of school at Lighthouse Christian Academy in Bloomington, Indiana. Currently, he is working at Hillsdale College as a Templeton Research Fellow.Jim has authored or edited 11 books and published over 100 articles and book chapters, mainly on issues in philosophy of religion, philosophical theology, and ethics. His work has appeared in such scholarly journals as Metaphilosophy, Philosophia, Faith and Philosophy, Science and Engineering Ethics, and International Journal for Philosophy of Religion and popular periodicals such as Christianity Today, Touchstone, TheConversation, and Books and Culture. In addition to teaching and writing, Jim speaks regularly at professional conferences, colleges, and churches and is often interviewed for podcasts and radio programs.Jim lives in Jonesville, Michigan with his wife and fellow author, Amy, and one of their four grown kids. Jim and Amy blog together at Wisdom and Folly.Check out How to be Good in a World Gone Bad: Living a Life of Christian Virtue.
In this UTOKing with Gregg, John Vervaeke returns to the program, and they share the developments in their work. John's major effort has been focused on developing the After Socrates series, which Gregg has been following. Gregg shares the beauty he has seen in watching the series, and how he found the way John framed After Socrates to be illuminating and inspiring. In addition, Gregg explains why he found the connection between the “dialectic into dialogos” and participatory knowing that John highlights to be profound. Gregg's major achievement has been the release of his book, A New Synthesis for Solving the Problem of Psychology: Addressing the Enlightenment Gap. John shares why he found the book to be so inspiring and important. Specifically, he shared how it lays out a plausible, intelligible account for understanding the mental across virtually all domains, and thus achieves what he calls a “synoptic integrative” view of psychology. He reiterates what he said in his review of the book, which is that he sees Gregg as a kind of modern day Aristotle who is generating a taxonomy and metatheory that can revolutionize psychology. In addition, two upcoming events. First, they discussed the upcoming conference that Gregg is organizing and for which John will give a keynote address. Called Consilience: Unifying knowledge and Orienting Toward a Wisdom Commons, it will be held March 17-18th from 9:00 am to 4:00 pm Eastern. It will consist of over 45 presentations, and will be free to the public. Finally, they discussed the plans for the next cognitive science show series, Transcendent Naturalism, where they will work to show how their joint visions can provide a naturalistic framework for orienting toward the transcendent and thus provide the groundwork a new “religio” for the 21st Century. - - - ℹ️ Find out more about John Vervaeke ℹ️ - - - John's YouTube channel: https://www.youtube.com/channel/UCpqDUjTsof-kTNpnyWper_Q John's Facebook is here: https://www.facebook.com/VervaekeJohn - - - ℹ️ Find out more about Gregg Henriques ℹ️ - - - Psychology Today: https://www.psychologytoday.com/us/contributors/gregg-henriques-phd Medium: https://gregghenriques.medium.com/ Twitter: https://twitter.com/henriqgx - - -
Interview starts at 39:40 Trevor Lohman joins us to chat about his research into longevity and other fascinating topics. We reflect on our chat with Dr. Antoun on the fasting mimicking diet, how nutritional research is still terrible, biological vs chronological age, and coffee and low cal keto diets. We also get into gamma wave brain entrainment, natural selection, faked missing links, NAD, and Bad Science. https://urldefense.com/v3/__https://podcasts.apple.com/us/podcast/philo-sophia/id1668050668__;!!DfVsRZep!wFu_FwB505s0seRq7A695XqC4zSCdzFLKtptDL_pL9RiqeOE92t3NLWyxjoHbhfinyKQqoWecjsYbLE$ In the intro we chat about https://www.academia.edu/45614785/The_Alchemical_World_of_Oz https://youtu.be/UrJPlOhllTM https://www.elysiumhealth.com/ https://research-groups.usask.ca/skms-office/ms-clinical-research-chair/dr.-michael-c.-levin.php https://www.goodreads.com/book/show/1528050.Bad_Science Help support the show, because we can't do it without ya. If you value this content with 0 ads, 0 sponsorships, 0 breaks, 0 portals and links to corporate websites, please assist. Many hours of unlimited content for free. Thanks for listening!! Support the show directly: http://www.grimerica.ca/support https://www.patreon.com/grimerica http://www.grimericaoutlawed.ca/support www.Rokfin.com/Grimerica Get your Magic Mushrooms delivered from: Champignon Magique Mushroom Spores, Spore Syringes, Best Spore Syringes,Grow Mushrooms Spores Lab Buy DMT Canada Other affiliated shows: https://grimericaoutlawed.ca/The newer controversial Grimerica Outlawed Grimerica Show https://www.13questionspodcast.com/ Our New Podcast - 13 Questions Join the chat / hangout with a bunch of fellow Grimericans Https://t.me.grimerica www.grimerica.ca/chats https://discord.gg/qfrHVvP3 Check out our next trip/conference/meetup - Contact at the Cabin www.contactatthecabin.com Our audio book page: www.adultbrain.ca Darren's book www.acanadianshame.ca Leave a review on iTunes and/or Stitcher: https://itunes.apple.com/ca/podcast/grimerica-outlawed http://www.stitcher.com/podcast/grimerica-outlawed Sign up for our newsletter http://www.grimerica.ca/news 1-403-702-6083 Call and leave a voice mail or send us a text SPAM Graham = and send him your synchronicities, feedback, strange experiences and psychedelic trip reports!! graham@grimerica.com InstaGRAM https://www.instagram.com/the_grimerica_show_podcast/ Tweet Darren https://twitter.com/Grimerica Connect through other platforms: https://www.reddit.com/r/grimerica/ https://gab.ai/Grimerica Purchase swag, with partial proceeds donated to the show www.grimerica.ca/swag Send us a postcard or letter http://www.grimerica.ca/contact/ ART Napolean Duheme's site http://www.lostbreadcomic.com/ MUSIC Felix's Site sirfelix.bandcamp.com - Shangri-La Broke for Free - Crumbs
What an episode! As usual, Alfredo schools Trevor with some wisdom. All topics are covered, from an ancient apocalypse, to giants, to the Forbidden Book of Enoch. Journey with us as we explore the mysteries of the universe in this episode of Philosophia.Check out our website at ourphilosophia.com
What an episode! As usual, Alfredo schools Trevor with some wisdom. All topics are covered, from an ancient apocalypse, to giants, to the Forbidden Book of Enoch. Journey with us as we explore the mysteries of the universe in this episode of Philosophia. Check out our website at ourphilosophia.com
Irene Melito"Il profumo dei tulipani"Castelvecchi Editorehttps://castelvecchieditore.comNel 1656 ad Amsterdam vive un giovane olandese, Art Gerritzen. È figlio di Joost, maestro d'ascia di professione, calvinista di fede, vedovo di una donna morta tra le sue braccia appena dopo aver partorito suo figlio Art quattordici anni prima. Il dolore della perdita è pari alla disperazione che lo attanaglia e la sua fede comincia a vacillare. Per salvarlo da un'accusa di eresia, Art decide di dimostrargli che l'anima è immortale. Avvengono così importanti incontri (Spinoza, Van den Enden, Adam Boreel) da cui apprende l'esistenza di uomini straordinari, martiri del libero pensare, quali Bruno e Serveto. La ricerca della Verità porta Art a sperimentare i limiti angusti delle confessioni religiose, quando si incagliano nell'intolleranza, l'ipocrisia e il dogmatismo.Irene Melito, laureata in Lettere Classiche (con una tesi in Storia del Cristianesimo) e insegnante di latino e greco, è autrice di romanzi, opere poetiche e teatrali, saggi. Pittrice e studiosa di Medicina antica e Philosophia perennis, ha indagato i nessi tra scienza, arte e fede. Ha pubblicato La prima pietra (poesie, 2005) e Rosvita (romanzo di ambientazione medievale, 2019).IL POSTO DELLE PAROLEAscoltare fa Pensarehttps://ilpostodelleparole.itQuesto show fa parte del network Spreaker Prime. Se sei interessato a fare pubblicità in questo podcast, contattaci su https://www.spreaker.com/show/1487855/advertisement
Philosophy comes from the Greek word "Philosophia" which means 'love of wisdom' - to add to the theme of everything Zeus With Bruce is about will be weekly episodes released every Friday answering a handful of philosophical questions from myself and a guest in under an hour. This first one was fascinating and reminds me just how different someone's perspective can be from our own, even someone we know very well. Emerson is a great first guest to have for this series as he is one of the more deep thinkers I have come across in my life.Questions: What does it mean to live a good life? Is humanity heading in the right or wrong direction? Is it possible to live a normal life and not ever tell a lie? How replaceable are you? Connect with Emerson at @sopaoo on InstagramMake sure to check out my updated website https://zeuswithbruce.com/Connect with me on LinkedIn https://www.linkedin.com/in/bruce-dasilva/Find me on Instagram at @zeuswithbruceDirectly contact me at coachbrucedasilva@gmail.com
Welcome to the Counterweight podcast, where we talk about how we can strive for a world in which freedom and reason are at the forefront of all human society. In this week's podcast, we speak with Spencer Case about patriotism and its malcontents. Spencer Jay Case website: https://www.spencercasephilosophy.com/ Podcast: https://www.buzzsprout.com/956725 Case, S. Political Conviction and Epistemic Injustice. Philosophia 49, 197–216 (2021). https://doi-org.libserv-prd.bridgew.edu/10.1007/s11406-020-00263-w Gottman Institute: https://www.gottman.com/ Fricker,M. (2007). Epistemic injustice: Power and the ethics of knowing. New York: Oxford University Press. Stephen J. Flusberg, Teenie Matlock & Paul H. Thibodeau (2018) War metaphors in public discourse, Metaphor and Symbol, 33:1, 1-18, DOI: 10.1080/10926488.2018.1407992 Read our new mission: https://counterweightsupport.com/counterweight-manifesto/ Join us on Patreon for the latest Counterweight news & content: https://www.patreon.com/Counterweight Website: https://counterweightsupport.com Follow: https://twitter.com/Counter_Weight_ https://www.facebook.com/Counterweightsupport
Encyclopédie de la philologie classique. Écrits philologiques, tome IV En librairie le 3 juin 2022 et sur https://www.lesbelleslettres.com/livre/9782251453217/homere-et-la-philologie-classique. Philosophia facta est quæ philologia fuit (ce qui était philologie est devenu philosophie) sont les derniers mots de la leçon inaugurale sur Homère et la philologie classique que Nietzsche prononça le 28 mai 1869, lors de son entrée comme très jeune professeur à l'Université de Bâle.
In dieser Session sehen wir uns die Zugangs-Richtungsweisungen an, wie der Kurs sie uns in diesem II.Abschnitt von Kapitel 12 und in der Lektion 129 anweist, um uns an GOTT zu erinnern, was bedeutet, zu erkennen, wer wir SIND, wie GOTT uns schuf. Ein Ausblick in der Philosophia Perennis, der Ewigen, Absoluten Philosophie, wie sie im Geist von #MasterTeacher zum Ausdruck kam, wir ebenso präsentiert. ◊ Devavan teilt mit dir Teile des Abschnittes des Textbuchs von Kapitels 12.-II-1-3 “Wie man sich an GOTT erinnert”, ebenso wie Auszüge aus Lektion 129 von #EinKursInWundern – EKIW* & Worten von Master Teacher aus dem Out-of-Time Journal über “Philosophia perennis” Zoom-Session mit Devavan am 09.05.22 veranstaltet von der Aleph Akademie. Weitere Termine und Infos unter www.aleph-akademie.de Als Video auf YouTube: https://youtu.be/_FlN1Ji73go
Voleva essere una breve introduzione alle origini della cosiddetta Filosofia Analitica. E' venuto un po' piu' lungo ... https://plato.stanford.edu/entries/analysis/s6.html P.S. Per chi avesse ascoltato la conversazione su Twitch, dopo la partenza di Adriano io rimango per altri 20 minuti circa rispondendo a varie domande. Dopo circa 5 minuti faccio riferimento ad un filosofo "siciliano" il cui nome non ricordavo e che siciliano non era in quanto nato a Imola!. Era Galvano della Volpe, che insegno' per lungo tempo a Messina, da cui la mia confusione. https://it.wikipedia.org/wiki/Galvano_della_Volpe ============================================================== Art by Susanna Panfili https://www.youtube.com/c/SusannaPanfili Liberi Oltre le Illusioni: http://www.youtube.com/c/liberioltre.
#Logos #LogosRising #Christianity In this stream I am joined by Jay Dyer to discuss the problem of circularity as it relates to foundationalism, worldviews, and why it is so important concerning Christian apologetics. We will be hitting on everything from induction (Hume & Kant), the work of Thomas Kuhn, Willard Quine, and Kurt Gödel, as well revelation and the coherency theory of truth. Make sure to check it out and let me know what you think. God bless Intro Music Follow Keynan Here: https://linktr.ee/keynanrwils b-dibe's Soundcloud: https://soundcloud.com/b-dibeSuperchat Here https://streamlabs.com/churchoftheeternallogosRokfin: https://rokfin.com/dpharryWebsite: http://www.davidpatrickharry.com GAB: https://gab.com/dpharrySupport COTEL with Crypto!Bitcoin: 3QNWpM2qLGfaZ2nUXNDRnwV21UUiaBKVsyEthereum: 0x0b87E0494117C0adbC45F9F2c099489079d6F7DaLitecoin: MKATh5kwTdiZnPE5Ehr88Yg4KW99Zf7k8d If you enjoy this production, feel compelled, or appreciate my other videos, please support me through my website memberships (www.davidpatrickharry.com) or donate directly by PayPal or crypto! Any contribution would be greatly appreciated. Thank you Logos Subscription Membership: http://davidpatrickharry.com/register/ Venmo: @cotel - https://account.venmo.com/u/cotel PayPal: https://www.paypal.me/eternallogos Donations: http://www.davidpatrickharry.com/donate/PayPal: https://www.paypal.me/eternallogos Website: http://www.davidpatrickharry.com Rokfin: https://rokfin.com/dpharryOdysee: https://odysee.com/@ChurchoftheEternalLogos:dGAB: https://gab.com/dpharryTelegram: https://t.me/eternallogosMinds: https://www.minds.com/DpharryBitchute: https://www.bitchute.com/channel/W10R...DLive: https://dlive.tv/The_Eternal_LogosInstagram: https://www.instagram.com/dpharry/ Twitter: https://twitter.com/eternal_logos
Welcome in Leonardo Podcast of Philosophiya for every day in our life again
LEONARDO SECUNDO - neugierig, fragend, fühlend - neue und schöne Welten hörend sehen!
Guten Morgen guten Abend wie geht es Dir? Ja wir wunderbar, wir alle brauchen für den Morgen des gesamten Tages und für den Ausklang am Abend etwas Schönes etwas reines etwas seliges etwas positiv ist und inspirierendes damit wir gut in den Tag und noch viel besser in den Schlaf kommen willkommen zu philosophia einen kleinen Podcast für einen Betthupferl für den Tag und für die Nacht
ನಿರೂಪಕ ಸೂರ್ಯ ಪ್ರಕಾಶ್ ಅವರು ವಿದ್ವಾಂಸ ಆನಂದ ಕುಮಾರಸ್ವಾಮಿಯವರು ಭಾರತೀಯ ಸಂಸ್ಕೃತಿ, ದರ್ಶನಗಳು, ಮತ್ತು ಕಲೆಯ ಬಗೆಗಿನ ಆಳವಾದ ಚಿಂತನೆಗಳು ಹಾಗು ಅವರ ಕೊಡುಗೆಗಳ ಬಗ್ಗೆ ಮಾತನಾಡುತ್ತಾರೆ.Host Surya Prakash talks about the legacy and the contributions of polymath Ananda Coomaraswamy on understanding and appreciating philosophies, cultures, and art from the Indian subcontinent.Announcement! You can now watch new Thale-Harate episodes on YouTube with video! Visit https://ivm.today/haratevideo to see all Thale-Harate video episodes.ಸೂರ್ಯ ಪ್ರಕಾಶ್ ಅವರು ನಮ್ಮ ತಲೆ-ಹರಟೆ ಕನ್ನಡ ಪಾಡ್ಕಾಸ್ಟ್ ನ 126ನೆ ಸಂಚಿಕೆಯಲ್ಲಿ ಪವನ್ ಶ್ರೀನಾಥ್ ಅವರೊಂದಿಗೆ ಅನಂದ ಕುಮಾರಸ್ವಾಮಿಯವರ ಕೊಡುಗೆಗಳು ಹಾಗು ಅದರಿಂದ ಕಲೆತ ವಿಷಯಗಳನ್ನು ಹಂಚಿಕೊಳ್ಳುತ್ತಾರೆ. ಕುಮಾರಸ್ವಾಮಿಯವರ ಕೃತಿಗಳಲ್ಲಿ ಕಾಣಸಿಗುವ ಪ್ರಮುಖ ವಿಚಾರಗಳು ಮತ್ತು ಪರಿಕಲ್ಪನೆಗಳನ್ನು ಸಾಧಾರವಾಗಿ ತಿಳಿಸುತ್ತಾರೆ. ಬನ್ನಿ ಕೇಳಿ!Ananda Kentish Muthu Coomaraswamy (1877-1947) is a Sri Lanka-born scholar, thinker, art historian and philosopher. He interpreted and communicated Indian art, philosophy, texts, and traditions to Western and Global audiences. A peer of Rabindranath Tagore and other Indian thinkers, Coomaraswamy also contributed to the Swadeshi movement and made important academic contributions to the understanding of Indian and Eastern philosophies, art and traditions. His views are said to belong to the school of Perennial Philosophy or Philosophia perennis.On Episode 126 of the Thale-Harate Kannada Podcast, Surya Prakash talks to Pavan Srinath about his personal appreciation and learnings from Coomaraswamy's works, which he has been reading and learning from over the past 15 years. Surya shares important ideas and concepts from Coomaraswamy's works, and illustrates it with examples drawn from his work from phases of Coomaraswamy's life.Related Links:- Article: Ananda Coomaraswamy and his century-long legacy by Janik Sittampalam- The Dance of Siva - Fourteen Indian Essays by Ananda Coomaraswamy [Free PDF link] [Amazon ebook & book]- More writings by Ananda Coomaraswamy on The Internet Archive.Related Episodes:- ಓರಿಯೆಂಟಲಿಸಂ ಮತ್ತು ಸಮಾಜ ಶಾಸ್ತ್ರಗಳು. Orientalism and the Social Sciences (with Vivek Dhareshwar)- ಸಂಪ್ರದಾಯ ಮತ್ತು ಸುಧಾರಣೆ. Tradition and Reform (with AP Ashwin Kumar)ಫಾಲೋ ಮಾಡಿ. Follow the Thalé-Haraté Kannada Podcast @haratepod. Facebook: https://facebook.com/HaratePod/ , Twitter: https://twitter.com/HaratePod/ and Instagram: https://instagram.com/haratepod/ .ಈಮೇಲ್ ಕಳಿಸಿ, send us an email at haratepod@gmail.com or send a tweet and tell us what you think of the show!You can listen to this show and other awesome shows on the new and improved IVM Podcast App on Android: https://ivm.today/android or iOS: https://ivm.today/ios and check out our website at https://ivmpodcasts.com/ .You can also listen to the podcast on Apple Podcasts, Spotify, Google Podcasts, Gaana, Amazon Music Podcasts, JioSaavn, Castbox, or any other podcast app. We also have some video episodes up on YouTube! ಬನ್ನಿ ಕೇಳಿ!
Andrei Patkul is a Candidate of Sciences in Philosophy, Associate Professor of the Department of Philosophy of Science and Technologies of the Saint Petersburg State University, Associate Editor of Horizon. Studies in Phenomenology. He graduated from the philosophical faculty of the Saint Petersburg University (1999). The candidate theses The Conceptualizations of Being in the Absolute Idealism of Hegel and Fundamental Ontology of Heidegger defended in 2004. Author of over 180 scientific publications, including the monograph under the title The Idea of Philosophy as a Science of Being in the Fundamental Ontology of Martin Heidegger (2020). Two research internships: University of Passau, Germany (2002 – 2003) and Edmund Husserl Archive at the University Freiburg, Germany (2009). Translator from German of works of S. Maimon, F.W.J. Schelling, N. Hartmann, and C. F. Gethmann.His today's research interest includes: Philosophia prima, ontology, metaphysics, philosophy as a system, philosophy as a science, philosophy as philosophizing, philosophy and freedom. Basic concepts of the first philosophy: being, that-which-is, substance, essence, entities, existence, transcendence, world, subject, object, relation, ground, causality, function, event, necessity, actuality, contingency, etc. Philosophy of science, especially the problem of the correlation of non-philosophical (positive) sciences and philosophy, grounding of non-philosophical sciences by philosophy, regional ontologies, objectivation, philosophy of mathematics, philosophy of mind Phenomenology of digital reality, digital objects, res digitalisHistorically: Plato, Aristotle, Kant and early reception of his philosophy, Hegel, Schelling, Husserl, Heidegger, Nicolai Hartmann, Oskar BeckerFIND ANDREI ON SOCIAL MEDIALinkedIn | Facebook | VKontakte | Instagram================================PODCAST INFO:Podcast website: https://www.uhnwidata.com/podcastApple podcast: https://apple.co/3kqOA7QSpotify: https://spoti.fi/2UOtE1AGoogle podcast: https://bit.ly/3jmA7ulSUPPORT & CONNECT:Support on Patreon: https://www.patreon.com/denofrichTwitter: https://twitter.com/denofrichFacebook: https://www.facebook.com/denofrichYouTube: https://www.youtube.com/c/DenofRich
En librairie le 19 novembre 2021 et sur https://www.lesbelleslettres.com/livre/4609-philosophia-et-dragmaticon. Guillaume de Conches est l'un des « intellectuels » majeurs du XIIe siècle. Parmi une œuvre fournie, reposant sur la pratique de la glose, la Philosophia et le Dragmaticon sont deux ouvrages à visée encyclopédique.
Bullshitten – communiceren zonder belang te hechten aan de juistheid van informatie – is de afgelopen jaren een populair onderwerp van wetenschappelijk onderzoek geworden. Maar wie zijn die bullshitters? Waarom bullshitten ze? En wie lopen de meeste kans in de bullshit van een ander te trappen? Aan de hand van recent psychologisch onderzoek bespreken Rolf en Anita antwoorden op deze vragen. Meer over dit thema vind je in hoofdstuk 6 van het boek Drang naar Samenhang: De Psychologie van het Begrijpen. Verwijzingen:Frankfurt, H.G. (2005). On Bullshit. Princeton and Oxford: Princeton University Press. Littrell, S., Risko, E.F., & Fugelsang, J.A. (2021). ‘You can't bullshit a bullshitter' (or can you?): Bullshitting frequency predicts receptivity to various types of misleading information. British Journal of Social Psychology. https://doi.org/10.1111/bjso.12447Kowalchyk, M., Palmieri, H., Conte, E., & Wallisch, P. (2021). Narcissism through the lens of performative self-elevation. Personality and Individual Differences, 177(1), 110780. DOI: 10.1016/j.paid.2021.110780Pennycook, G., Allan Cheyne, J., Barr, N., Koehler, D.J., & Fugelsang, J.A. (2015). On the reception and detection of pseudo-profound bullshit. Judgment and Decision Making, 10(6), 549–563.Sarajlic, E. (2019). Bullshit, truth, and reason. Philosophia, 47(3), 865–879. https://doi.org/10.1007/s11406-018-9990-9 Genoemde weblink:Corporate Bullshit Generator Hosted on Acast. See acast.com/privacy for more information.
Velkommen til andre del i miniserien om identitet. Jeg snakke videre med filosof Håvard Løkke på Universitetet i Agder. Det er Philosophia, linjeforeningen for filosofistudentene på UiA, campus Kristiansand, som arrangerte og planla denne samtalen om identitet. Andre Sundbø Olsen var ordstyrer, men han slapp nesten ikke til.I psykologien brukes identitet om den del av personens selvoppfatning som oppleves som særlig sentral, ekte og typisk for vedkommende. «Å finne sin identitet» vil si å danne et selvbilde man føler man kan akseptere og leve opp til, og så etablere en livsstil som svarer til dette bildet. Usikker selvidentitet forekommer hyppig ved alvorlige personlighetsforstyrrelser. En opplevelse av helt å miste sin identitet kan forekomme ved psykoser (schizofreni) og av og til ved alvorlige hjerneskader eller -sykdommer.Identitet er noe som skaper en følelse av sammenheng mellom den vi var i går, hvordan vi kjenner oss selv i dag og hvordan vi ser for oss fremtiden. Å føle at det er en kontinuitet mellom den vi var i fortid, og en tenkt variant av oss selv i fremtiden, kjennetegner en sterk identitet. Denne sammenhengen mellom den vi var, og hvordan vi reagerer i dag, er også viktig for å forstå våre egne reaksjoner. Vi kan reagere med usikkerhet i en bestemt situasjon, men forstå vår egen usikkerhet på bakgrunn av erfaringer og selverkjennelser vi tilegnet oss på et tidligere tidspunkt i livet. Når vi forstår våre reaksjoner i lyset av vår egen fortid, blir vi ikke overrumplet eller overrasket av oss selv. Vi kjenner konteksten og den historiske bakgrunnen for våre egne reaksjonsmønstre, noe som gir nettopp denne følelsen av sammenheng og forutsigbarhet. Uten en slik følelse av sammenheng, vil man oppleve en slags fremmed følelse ovenfor seg selv, og det kan være den underliggende dynamikken i flere varianter av psykiske plager. Muligens er det også den samme følelsen man kan få i møte med alvorlig Alzheimer. Når vi ikke kan bruke hukommelsen til å veve sammen det som skjedd i stad, med den situasjonen vi befinner oss i nå, er man frarøvet kontinuiteten og til en viss grad en del av den alltid pågående identitetsdannelsen. Det er en sykdom som rammer oss i vår selvoppfattelse og identitet, og de som kjenner mennesker med alvorlig demens, opplever ofte at de ikke er den samme personen de kjente fra før. Hvordan vi forstår oss selv og våre muligheter, er også i høy grad bestemt av tidligere erfaringer og andre menneskers reaksjoner på oss. Vi lærer å kjenne oss selv gjennom andre, og derfor er identiteten i høy grad et relasjonelt fenomen. Det blir også en viktig del av tematikken i denne episoden av SinnSyn.Nå tar vi turen tilbake til Universitetet i Agder og samtalen med filosof Håvard Løkke. For den psykologisk interesserteEr du mer interessert i mennesket indre liv, relasjoner og selvutvikling, håper jeg du klikker deg inn på min Patreon konto og bli supporter av SinnSyn og WebPsykologen. På den måten støtter du dette prosjektet, og som takk for støtten får du en del ekstramateriale. Du får flere eksklusive episoder av SinnSyn, mentale øvelser, videomateriell som ikke publiseres andre steder, og du kan høre meg lese og gjennomgå min første bok, Selvfølelsens Psykologi – Bedre selvfølelse ved å bruke hodet litt annerledes. Senere vil jeg også lese inn boken, Jeg, meg selv og selvbildet. Ved hjelp av en rekke psykologiske teorier forsøker jeg å lage et slags treningsprogram hvor man gjør øvelser som styrker selvbilde, selvfølelsen og mentale muskler. Er du blant de som finner verdi her på SinnSyn, og litt over middels interessert i psykologi og filosofi, så er medlemskap i SinnSynes mentale helsestudio kanskje noe for deg. Håper å se deg som Patreon-supporter. Du finner medlemskapet på www.patreon.com/sinnsyn. See acast.com/privacy for privacy and opt-out information.
Velkommen til andre del i miniserien om identitet. Jeg snakke videre med filosof Håvard Løkke på Universitetet i Agder. Det er Philosophia, linjeforeningen for filosofistudentene på UiA, campus Kristiansand, som arrangerte og planla denne samtalen om identitet. Andre Sundbø Olsen var ordstyrer, men han slapp nesten ikke til.For den psykologisk interesserteEr du mer interessert i mennesket indre liv, relasjoner og selvutvikling, håper jeg du klikker deg inn på min Patreon konto og bli supporter av SinnSyn og WebPsykologen. På den måten støtter du dette prosjektet, og som takk for støtten får du en del ekstramateriale. Du får flere eksklusive episoder av SinnSyn, mentale øvelser, videomateriell som ikke publiseres andre steder, og du kan høre meg lese og gjennomgå min første bok, Selvfølelsens Psykologi – Bedre selvfølelse ved å bruke hodet litt annerledes. Senere vil jeg også lese inn boken, Jeg, meg selv og selvbildet. Ved hjelp av en rekke psykologiske teorier forsøker jeg å lage et slags treningsprogram hvor man gjør øvelser som styrker selvbilde, selvfølelsen og mentale muskler. Er du blant de som finner verdi her på SinnSyn, og litt over middels interessert i psykologi og filosofi, så er medlemskap i SinnSynes mentale helsestudio kanskje noe for deg. Håper å se deg som Patreon-supporter. Du finner medlemskapet på www.patreon.com/sinnsyn. See acast.com/privacy for privacy and opt-out information.
Yoga, Meditation und Spirituelles Leben - Tipps und Kurzvorträge
Philosophia Perennis - was kann das bedeuten? Ein kurzer Vortrag mit Sukadev Bretz, dem Gründer und Leiter von Yoga Vidya. Ein Podcast von Yoga Vidya, einem großen Netzwerk von Yoga- und Meditationslehrern. Hier findest du: Seminare mit Sukadev Seminare zum Thema Spiritualität Seminarübersicht Yoga Vidya YouTube Live Kanal Online Seminare Video Seminare Yoga Vidya kostenlose App Yoga Vidya Newsletter Onlineshop Schon ein kleiner Beitrag kann viel bewegen... Spende an Yoga Vidya e.V.!
Yoga, Meditation und Spirituelles Leben - Tipps und Kurzvorträge
Philosophia Perennis - was kann das bedeuten? Ein kurzer Vortrag mit Sukadev Bretz, dem Gründer und Leiter von Yoga Vidya. Ein Podcast von Yoga Vidya, einem großen Netzwerk von Yoga- und Meditationslehrern. Hier findest du: Seminare mit Sukadev Seminare zum Thema Spiritualität Seminarübersicht Yoga Vidya YouTube Live Kanal Online Seminare Video Seminare Yoga Vidya kostenlose App Yoga Vidya Newsletter Onlineshop Schon ein kleiner Beitrag kann viel bewegen... Spende an Yoga Vidya e.V.!
These discourses contain what to Osho is the most significant statement made anywhere on the earth at any time, the whole secret of the mystic approach towards life. And the sutra that begins this series of discourses contains the very essence of the entire Upanishadic vision - that the universe is an indivisible totality, an organic whole. Osho manages to illumine these ancient texts with such clarity that their significance seems stunningly obvious. A wealth of jokes and amusing anecdotes are magically interwoven through his commentaries.
Osho declares that if the Greek mathematician and mystic Pythagoras had been listened to and understood, humanity's history would have been totally different. Pythagoras is a man close to Osho's heart, with his understanding that materialism and spiritualism - East and West, body and soul - exist together, are not opposing forces but complementary facets of a harmonious whole. Osho explains that Pythagoras, "a seeker of truth par excellence," lived in Alexandria and was initiated into the mystery schools of Egypt in his search. He then traveled to India, Tibet and China - at that time the whole known world - in his search until he became self-realized. He found the "perennial philosophy" but was persecuted by his own society. Attempts were made on his life, and he was unable to work out his system in detail. The fragments of his teachings were collected after his death and written down by a disciple in The Golden Verses of Pythagoras. In his commentary, Osho expounds on the idea of the East and West as representative of the brain's two hemispheres, and on the two Pythagorean laws - of necessity and power. His enthusiasm and love for Pythagoras are evident in these talks on his verses.
Dr Holly Lawford-Smith, radical feminist and associate professor in Political Philosophy at the University of Melbourne, reads her philosophical essay, Ending Sex-Based Oppression: Transitional Pathways arguing for the abolition of gender stereotypes, sometimes also referred to as sex roles. First published in Philosophia in November 2020. Abstract: From a radical feminist perspective, gender is a cage. Or to be more precise, it's two cages. If genders are cages, then surely we want to let people out. Being less constrained in our choices is something we all have reason to want: theorists in recent years have emphasized the importance of the capability to do and be many different things. At the very least, we should want an end to sex-based oppression. But what does this entail, when it comes to gender? In this paper, I'll compare four 'transitional pathways', with a view to considering how each relates to the ultimate end of ending sex-based oppression. Should we open the doors to the cages, so that people can move freely between them, but leave the cages themselves in place? (Transgender pathway). Should we add more cages? (Nonbinary pathway). Should we make the cages bigger, so that people have a lot more room to move around inside them? Or should we dismantle the cages, so there are no more genders at all? (Gender abolitionist pathways). Some of these options are ‘gender revisionist', others are gender abolitionist. I'll argue in favour of a gender abolitionist pathway.
This episode of the Popperian Podcast features an interview that Jed Lea-Henry conducted with Maarten Boudry. They speak about how we distinguish between science and pseudoscience (otherwise known as the demarcation problem), Karl Popper's famous solution involving falsifiability, why the demarcation problem persists and remains a live issue and how Popper's solution might be inadequate, Maarten's alternative solution that naturalises the problem and focusses on what pseudosciences have in common and how they operate, the epistemology of conspiracy theories, the limits of science and what constitutes scientism, the interesting question of when is it rational to accept falsehoods, and why the demarcation problem still matters today. Maarten Boudry is a postdoctoral fellow of the Flemish Fund for Scientific Research (FWO) and current holder of the 'Etienne Vermeersch Chair' at Ghent University. In 2011, he defended his dissertation on pseudoscience, Here Be Dragons. Exploring the Hinterland of Science. He is the author of more than 40 academic papers, published in journals such as Philosophy of Science, Philosophia, Quarterly Review of Biology, Science & Education and Biology & Philosophy. Together with Massimo Pigliucci, he edited two academic volumes: Science Unlimited? On the Challenges of Scientism (2018) and Philosophy of Pseudoscience. Reconsidering the Demarcation Problem (2013). His research interests include atheism and naturalism, evolutionary epistemology, beneficial misbeliefs, reasoning fallacies, and the conflict between science and religion. He is also the author of four popular books on science and philosophy (in Dutch). *** You can follow Maarten Boudry's academic work, and find the articles mentioned in this podcast, at Maarten Boudry | Ghent University - Academia.edu and Maarten Boudry – Filosoof en auteur and Dr. Maarten Boudry | Faculty of Arts and Philosophy - Research Portal (ugent.be). Support via Patreon – https://www.patreon.com/jedleahenry Support via PayPal – https://www.paypal.me/jrleahenry Shop – https://shop.spreadshirt.com.au/JLH-shop/ Support via Bitcoin - 31wQMYixAJ7Tisp773cSvpUuzr2rmRhjaW Website – The Popperian Podcast — Jed Lea-Henry Libsyn – The Popperian Podcast (libsyn.com) Youtube – The Popperian Podcast - YouTube Twitter – https://twitter.com/jedleahenry RSS - https://popperian-podcast.libsyn.com/rss *** Underlying artwork by Arturo Espinosa
Today, Carli speaks with Dr. Elisabeth Paquette (she/her) who is an Assistant Professor of Philosophy and Women's and Gender Studies at the University of North Carolina at Charlotte. She works at the intersection of social and political philosophy, feminist philosophy, and decolonial theory. Her book, titled Universal Emancipation: Race beyond Badiou (University of Minnesota Press, 2020), engages French political theorist Alain Badiou's discussion of Négritude and the Haitian Revolution to develop a nuanced critique of his theory of emancipation. Currently, she is working on a monograph on the writings of decolonial theorist Sylvia Wynter. Her publications can be found in the following journals: Badiou Studies; Philosophy Today; Radical Philosophy Review; Hypatia; philoSOPHIA; and Philosophy Compass. Topics of discussion include engaging with decolonial texts, Dr. Paquette's Feminist Decolonial Workshop, and her book Universal Emancipation: Race beyond Badiou. We also discuss her upcoming book on Sylvia Wynter, which she is in the process of writing. You can find us on our website, Instagram, and Twitter. Featured Song: Unquiet Mind by Laurence (@laurencemusic992) --- Support this podcast: https://anchor.fm/unconventionaldyad/support
Faber et Augustus de Philosophiae adventu colloqui pergunt. Philosophia ubi poeticas Musas vidit nostro assistentes toro fletibusque meis verba dictantes, commota paulisper ac torvis inflammata luminibus: "Quis," inquit, "has scaenicas meretriculas ad hunc aegrum permisit accedere, quae dolores eius non modo nullis remediis foverent, verum dulcibus insuper alerent venenis? Hae sunt enim quae infructuosis affectuum spinis uberem fructibus rationis segetem necant hominumque mentes assuefaciunt morbo, non liberant."
Augustus et Faber de Philosophia quo aspectu et qua facie Boethio apparuerit disserunt. Textus tractatus indidem unde textus proximi episodii depromptus est.
It's hard to know where to begin -- so we've started from the word itself. For texts and supplemental readings, see episodium I at https://quinphilosophemur.com/season-1
13. november 2019 var jeg invitert til å delta på en «live podcast» på Østsia ved Universitetet i Agder. Østsia er den lokale scenen til universitetet, og det var der jeg blant annet personlighetstestet Dag Sørås og Gunnar Tjomlid fra Dialogisk for et par år siden. Den seansen kan du finne igjen i episode 134 her på SinnSyn. Denne gangen var det Philosophia, studentorganisasjonen til filosofistudentene som inviterte til samtale om psykisk helse. Opptaket ble gjort for podcasten deres som heter Skråblikk. Det er forøvrig en veldig spennende podcast, som ofte har interessante gjester, og sannsynligvis vil den falle i smak blant dere som hører på SinnSyn.I dagens episode har jeg stjålet er utkast fra samtalen vi hadde om psykisk helse. Det er Vegard Møller som er vert og ordstyrer. Han er ansvarlig redaktør for studentavisen Unikum og fast programleder i Skråblikk. Han er motstander av nynorsk og har mange studiepoeng i filosofi. Han hadde invitert meg sammen med to filosofer for å diskutere psykiske helse. På andre sien av bordet satt Hans Herlof Grelland som tidligere har undervist i blant annet faget "eksistensialisme" på UiA og har faglig interesser innen eksistensfilosofi, følelsenes filosofi og fenomenologi i sammenheng med fysikk og psykologi. Han er både fysiker og filosof, og jeg har hørt ham forelese ved flere anledninger, og jeg anser han som en særdeles klok, velartikulert og fengende foredragsholder. Jeg gledet meg til å snakke med ham, og det viste seg at vi var litt uenige på en del områder. Ved min høyre side satt en annen filosof som heter Håvard Løkke. Han er førsteamanuensis i filosofi ved UiA og underviser her blant annet i faget «filosofi og psykologi». Løkke har stor interesse for psykologi, begynte som fagfilosofi med fokus på klassikerne innenfor gresk filosofi, men ble forelsket i Fred for cirka 10 år siden, og dette utviklet seg til et lengrevarigv forhold. Håvard Løkke var en fantastisk fin person. Han var lun, underfundig klok og en svært god samtalepartner. Alt i alt opplevde jeg dette som en spennende kveld i godt lag, og i andre segment i dagens episode skal du få være med til første del av samtalen vi hadde, og tematikken omkranset angst.I første del av denne episode skal jeg kort si noe om eksistensiell angst, og da fortrinnsvis hos barn. Grelland er kjent som en eksistensfilosof, og samtalen vår ble stadig peilet inn på de mer eksistensielle perspektivene ved angst. Da passer det å sette scenen med noen betraktninger rundt angstens eksistensielle utgangspunkt. Første del av denne episoden er hentet fra følgende artikkel:Eksistensiell angst hos barn og ungeBarndommen har sårbare faser. Barnet gjennomlever stadig nye trinn i sin utvikling, og ved hvert utviklingssprang økes tilbøyeligheten til angst og uro. ”Friske barn” kan også utvikle symptomer i perioder. See acast.com/privacy for privacy and opt-out information.
13. november 2019 var jeg invitert til å delta på en «live podcast» på Østsia ved Universitetet i Agder. Østsia er den lokale scenen til universitetet, og det var der jeg blant annet personlighetstestet Dag Sørås og Gunnar Tjomlid fra Dialogisk for et par år siden. Den seansen kan du finne igjen i episode 134 her på SinnSyn. Denne gangen var det Philosophia, studentorganisasjonen til filosofistudentene som inviterte til samtale om psykisk helse. Opptaket ble gjort for podcasten deres som heter Skråblikk. Det er forøvrig en veldig spennende podcast, som ofte har interessante gjester, og sannsynligvis vil den falle i smak blant dere som hører på SinnSyn.I dagens episode har jeg stjålet er utkast fra samtalen vi hadde om psykisk helse. Det er Vegard Møller som er vert og ordstyrer. Han er ansvarlig redaktør for studentavisen Unikum og fast programleder i Skråblikk. Han er motstander av nynorsk og har mange studiepoeng i filosofi. Han hadde invitert meg sammen med to filosofer for å diskutere psykiske helse. På andre sien av bordet satt Hans Herlof Grelland som tidligere har undervist i blant annet faget "eksistensialisme" på UiA og har faglig interesser innen eksistensfilosofi, følelsenes filosofi og fenomenologi i sammenheng med fysikk og psykologi. Han er både fysiker og filosof, og jeg har hørt ham forelese ved flere anledninger, og jeg anser han som en særdeles klok, velartikulert og fengende foredragsholder. Jeg gledet meg til å snakke med ham, og det viste seg at vi var litt uenige på en del områder. Ved min høyre side satt en annen filosof som heter Håvard Løkke. Han er førsteamanuensis i filosofi ved UiA og underviser her blant annet i faget «filosofi og psykologi». Løkke har stor interesse for psykologi, begynte som fagfilosofi med fokus på klassikerne innenfor gresk filosofi, men ble forelsket i Fred for cirka 10 år siden, og dette utviklet seg til et lengrevarigv forhold. Håvard Løkke var en fantastisk fin person. Han var lun, underfundig klok og en svært god samtalepartner. Alt i alt opplevde jeg dette som en spennende kveld i godt lag, og i andre segment i dagens episode skal du få være med til første del av samtalen vi hadde, og tematikken omkranset angst.I første del av denne episode skal jeg kort si noe om eksistensiell angst, og da fortrinnsvis hos barn. Grelland er kjent som en eksistensfilosof, og samtalen vår ble stadig peilet inn på de mer eksistensielle perspektivene ved angst. Da passer det å sette scenen med noen betraktninger rundt angstens eksistensielle utgangspunkt. Første del av denne episoden er hentet fra følgende artikkel:Eksistensiell angst hos barn og ungeBarndommen har sårbare faser. Barnet gjennomlever stadig nye trinn i sin utvikling, og ved hvert utviklingssprang økes tilbøyeligheten til angst og uro. ”Friske barn” kan også utvikle symptomer i perioder. See acast.com/privacy for privacy and opt-out information.
Henrique Jacks e Gabriel Sau (do canal de mesmo nome) se juntam num podcast ~quinzenal~ sobre mangás especificamente. Dessa vez: Philosophia. Música: Ku Hye Sun - It's You Texto citado pelo Gabriel: Yuri não é o mesmo que Mangá Lésbico Mangá indicado no final do programa: Hibari no Asa Calendário (provisório): 14/10 - Children of The Sea 28/10 - Fire Punch 11/11 - Colégio Feminino Bijinzaka 25/11 - 100% Morango
In this episode Ben outlines some of the more major heresies of the early Christian church, provides a brief treatise on the four classical elements, provides a short biography of Agrippa, and reads the second Chapter of Book I, De Occulta Philosophia Libri Tres.Support the show (https://www.patreon.com/rockymountainmason)
En este capítulo trataremos cómo es que la conciencia intenta racionalizar la fe, y hablamos un poco más acerca de la edad media como la etapa en la que el pensamiento se subordina a la creencia cristiana. Este capítulo corresponde a BB. El espíritu - VI. El espíritu - B. El espíritu extrañado de sí mismo; la cultura - I. El mundo del espíritu extrañado de sí - b. La fe y la pura intelección - 3. La racionalidad de la pura intelección Estamos grabando sin comprometer el aislamiento social. ¡Quédate en casa!
In this episode I interview Sophia (from @___philosophia___) about her journey to becoming a phenomenal ceremonialist and space holder, the importance of energetic hygiene and how to connect more deeply to truth.
Occultist. Theologian. Mercenary. Soldier. Physician. Spy. Scholar. Legal Expert. Peripatetic Polymath. Prisoner. Heretic. Certainly someone who lived a full life, Heinrich Cornelius Agrippa looms large over the Occult, and is an obvious addition to the Fools Gallery. He is certainly one of the Titans of Magic, anyone seriously interested in the Occult must give Agrippa his due. In one book (or three) De Occulta Philosophia, it was Agrippa's contention that there could be a synthetic vision of magic whereby the natural world combined with the Celestial and the Divine. On this Episode, Douglas is joined by Reverend Erik from Arnemancy; another fantastic Podcast, where we try to unspool the influence of the Knight Wizard that is Agrippa.
In this episode, we will be expanding on the belief in the absurd and using it as a starting point for this episode. After divorcing from what was once a familiar world, Camus concludes that we revolt against the tragic fate which we have come into existence. This philosophical attitude gives the person the freedom to construct their world as they see it, but such an overwhelming responsibility can be feared. So then, the question of does life have meaning becomes a fruitless one, and in this episode we will be investigating the more important question which is, how can we live a good life? We will be in reference to Epictetus, The Manual, and discussing elements of Stoicism to use as a method in living a good life.Support the show (https://www.patreon.com/philosophiapodcast)
Part two of episode two, is suicide justified? In this episode, I will be in reference to Albert Camus', Myth of Sisyphus, but will include more commentary instead of relying too heavily on the text. Hopefully, you enjoy this format for future episodes as I am still trying to navigate the direction this podcast is headed. Thanks and I hope to catch you listening then.Support the show (https://www.patreon.com/philosophiapodcast)
Episode two of Season one, is suicide justified? We will be covering the works of Thomas Nagel, The Absurd, and Albert Camus, Myth of Sisyphus. Namely we will be examining the nature of absurdity, its relation to suicide, and going into depth of such a question should be answered. If you enjoyed this episode and would like to support the podcast, consider becoming a patron on my Patreon and remember to follow me on Spotify to be notified of future episodes.Support the show (https://www.patreon.com/philosophiapodcast)
Welcome to Philosophia: A Love for Wisdom Philosophy Podcast, my name is Isaac Gonzales, and this is the first episode of the installment. This episode gives a brief, less than 10 minute introduction to what philosophy is, its distinctive content from other disciplines, and its method of philosophical thinking. If you are new and interested in philosophy, tune in to this episode to learn some information that will be invaluable to you for future episodes. Thanks for listening.Support the show (https://www.patreon.com/philosophiapodcast)
UnSpun 175 – Steve Jones: “Philosophia Perennis: The Rise & Fall of Tradition, Pt. 2” Live on Tuesdays at 5pm Pacific time – UnSpun #175 - simulcast on YouTube, Twitter, Facebook, Twitch: Tonight is part 2 of our fantastic guest, Steve Jones, exposing the attempted destruction of Christianity and the west through Gnosticism, fake Christian… The post UnSpun 175 – Steve Jones: “Philosophia Perennis: The Rise & Fall of Tradition, Pt. 2” appeared first on Logos Media.
UnSpun 174 – Steve Jones: “Philosophia Perennis: The Rise & Fall of Tradition” Live on Tuesdays at 5pm Pacific time – UnSpun #174 - simulcast on YouTube, Twitter, Facebook, Twitch: Tonight I have a fantastic show lined up exposing the attempted destruction of Christianity and the west through Gnosticism and fake Christian history. Steve Jones… The post UnSpun 174 – Steve Jones: “Philosophia Perennis: The Rise & Fall of Tradition” appeared first on Logos Media.
Tres amici finem dissertationis de morte Senecae a Tacito descripta faciunt. Quid censes de amicitia inter Senecam et Paulinam deque ultimis momentis temporis, quae una egerunt? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod132. Ubi haec atque talia velut in commune disseruit,... Read more »
In this episode we discuss how ideas about human differences evolved in Europe during the 1600s. From Noah's Curse to the Lost Tribes of Israel, to pre-Adamism, to race--this was a dynamic time in the history of race. Resources: Popkin, Richard H. "Pre-adamism in 19th century American thought: “Speculative biology” and racism." Philosophia 8, no. 2-3 (1978): 205-239. Grotius, Hugo. On the Origin of the Native Races of America: A Dissertation. Edinburgh:[sn], 1884 ([London: Unwin Bros.]), 1884. de La Peyrere, I. Praedamitae sive Exercitatio... quibus inducuntur primi homines ante Adamum conditi [-Systema theologicum ex prae-adamitarum hypothesi]. Louis et Daniel Elsevier, 1655. Anonymous [François Bernier]. “Nouvelle Division de la Terre, par les différentes Espèces ou Races d’hommes qui l’habitent, envoy par un fameux Voyageur à M. l’Abbé de la *****, à peu prés en ces termes.” Journal des Sçavans, (April 24, 1684): 133-140.
Tres amici de morte Senecae a Tacito descripta disserere incipiunt. Divitias an ‘imaginem vitae’ alicuius morituri accipere mālīs? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod131. Ille interritus poscit testamenti tabulas; ac denegante centurione conversus ad amicos, quando meritis eorum referre gratiam... Read more »
Tres amici finem imaginis Senecae mortui tractandae faciunt. Quid censes de variis tabulae pictae elementis, velut de pariete, de amphora, necnon de compositione totius tabulae? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod130. Quomodo Dicitur? Podcast: Episode 130 by Justin Slocum... Read more »
Tres amici singulos homines in imagine Senecae mortui depictos tractant. Quid censes de hominibus qui in hac tabula picta videntur? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod129. Quomodo Dicitur? Podcast: Episode 129 by Justin Slocum Bailey, Gus Grissom, Catherine Reed,... Read more »
Augustus et Iustus, Iasone absente, locum Ciceronianum considerant quo certiories fiant utrum Iason Gubertum scelestum magistratui tradere debeat. Tu quid de hac quaestione opinaris? Estne tibi notus locus Latinus qui nobis auxilio esse possit? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice... Read more »
Il fondamento teologico del razionalismo cartesiano, nella messa in scena della contesa tra un «certo cattivo genio» e lo «Spirito di verità», è indagato nell'opera di René Descartes, Meditationes de prima philosophia. Tullio Gregory Meditationes de prima philosophia di Descartes festivalfilosofia 2018 | verità Domenica 16 Settembre 2018 Modena
Hoc in colloquio, Augustus et Iustus et Iason quaestionem philosophicam tractant, necnon discrimina inter varia verba Latina docent. Umquamne talem gubernatorem qualem Gubertum obvenisti? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod117. Quomodo Dicitur? Podcast: Episode 117 by Justin Slocum Bailey,... Read more »
01- Giorgia Angiuli - Miracle 02-Tennis - Make It Good (Tale Of Us + Tennis Remix) 03- Arco - Let It Go (feat John Vermont) 04-Siren - Lulu 05- Dop - The Dying Night 06- Kazy Lambist - Shutdown 07- Manuel Moreno & Natasha Waters - Ghost (original) 08- Karmon - Eleventh Hour 09- Anja Schneider - Sanctuary (feat Stereo MC's) 10- Uone & Western - Some Kinda Voodoo (feat Philosophia - original mix) 11-Depeche Mode - Going Backwards (Solomun Club remix)
01- Giorgia Angiuli - Miracle 02-Tennis - Make It Good (Tale Of Us + Tennis Remix) 03- Arco - Let It Go (feat John Vermont) 04-Siren - Lulu 05- Dop - The Dying Night 06- Kazy Lambist - Shutdown 07- Manuel Moreno & Natasha Waters - Ghost (original) 08- Karmon - Eleventh Hour 09- Anja Schneider - Sanctuary (feat Stereo MC's) 10- Uone & Western - Some Kinda Voodoo (feat Philosophia - original mix) 11-Depeche Mode - Going Backwards (Solomun Club remix)
I once participated in a twenty-three-day wilderness program in the mountains of Colorado. If the purpose of this course was to expose students to dangerous lightning and half the world’s mosquitoes, it was fulfilled on the first day. What was in essence a forced march through hundreds of miles of backcountry culminated in a ritual known as “the solo,” where we were finally permitted to rest—alone, on the outskirts of a gorgeous alpine lake—for three days of fasting and contemplation. I had just turned sixteen, and this was my first taste of true solitude since exiting my mother’s womb. It proved a sufficient provocation. After a long nap and a glance at the icy waters of the lake, the promising young man I imagined myself to be was quickly cut down by loneliness and boredom. I filled the pages of my journal not with the insights of a budding naturalist, philosopher, or mystic but with a list of the foods on which I intended to gorge myself the instant I returned to civilization. Judging from the state of my consciousness at the time, millions of years of hominid evolution had produced nothing more transcendent than a craving for a cheeseburger and a chocolate milkshake. I found the experience of sitting undisturbed for three days amid pristine breezes and starlight, with nothing to do but contemplate the mystery of my existence, to be a source of perfect misery—for which I could see not so much as a glimmer of my own contribution. My letters home, in their plaintiveness and self-pity, rivaled any written at Shiloh or Gallipoli. So I was more than a little surprised when several members of our party, most of whom were a decade older than I, described their days and nights of solitude in positive, even transformational terms. I simply didn’t know what to make of their claims to happiness. How could someone’s happiness increase when all the material sources of pleasure and distraction had been removed? At that age, the nature of my own mind did not interest me—only my life did. And I was utterly oblivious to how different life would be if the quality of my mind were to change. Our minds are all we have. They are all we have ever had. And they are all we can offer others. This might not be obvious, especially when there are aspects of your life that seem in need of improvement—when your goals are unrealized, or you are struggling to find a career, or you have relationships that need repairing. But it’s the truth. Every experience you have ever had has been shaped by your mind. Every relationship is as good or as bad as it is because of the minds involved. If you are perpetually angry, depressed, confused, and unloving, or your attention is elsewhere, it won’t matter how successful you become or who is in your life—you won’t enjoy any of it. Most of us could easily compile a list of goals we want to achieve or personal problems that need to be solved. But what is the real significance of every item on such a list? Everything we want to accomplish—to paint the house, learn a new language, find a better job—is something that promises that, if done, it would allow us to finally relax and enjoy our lives in the present. Generally speaking, this is a false hope. I’m not denying the importance of achieving one’s goals, maintaining one’s health, or keeping one’s children clothed and fed—but most of us spend our time seeking happiness and security without acknowledging the underlying purpose of our search. Each of us is looking for a path back to the present: We are trying to find good enough reasons to be satisfied now. Acknowledging that this is the structure of the game we are playing allows us to play it differently. How we pay attention to the present moment largely determines the character of our experience and, therefore, the quality of our lives. Mystics and contemplatives have made this claim for ages—but a growing body of scientific research now bears it out. A few years after my first painful encounter with solitude, in the winter of 1987, I took the drug 3,4-methylenedioxy-N-methylamphetamine (MDMA), commonly known as Ecstasy, and my sense of the human mind’s potential shifted profoundly. Although MDMA would become ubiquitous at dance clubs and “raves” in the 1990s, at that time I didn’t know anyone of my generation who had tried it. One evening, a few months before my twentieth birthday, a close friend and I decided to take the drug. The setting of our experiment bore little resemblance to the conditions of Dionysian abandon under which MDMA is now often consumed. We were alone in a house, seated across from each other on opposite ends of a couch, and engaged in quiet conversation as the chemical worked its way into our heads. Unlike other drugs with which we were by then familiar (marijuana and alcohol), MDMA produced no feeling of distortion in our senses. Our minds seemed completely clear. In the midst of this ordinariness, however, I was suddenly struck by the knowledge that I loved my friend. This shouldn’t have surprised me—he was, after all, one of my best friends. However, at that age I was not in the habit of dwelling on how much I loved the men in my life. Now I could feel that I loved him, and this feeling had ethical implications that suddenly seemed as profound as they now sound pedestrian on the page: I wanted him to be happy. That conviction came crashing down with such force that something seemed to give way inside me. In fact, the insight appeared to restructure my mind. My capacity for envy, for instance—the sense of being diminished by the happiness or success of another person—seemed like a symptom of mental illness that had vanished without a trace. I could no more have felt envy at that moment than I could have wanted to poke out my own eyes. What did I care if my friend was better looking or a better athlete than I was? If I could have bestowed those gifts on him, I would have. Truly wanting him to be happy made his happiness my own. A certain euphoria was creeping into these reflections, perhaps, but the general feeling remained one of absolute sobriety—and of moral and emotional clarity unlike any I had ever known. It would not be too strong to say that I felt sane for the first time in my life. And yet the change in my consciousness seemed entirely straightforward. I was simply talking to my friend—about what, I don’t recall—and realized that I had ceased to be concerned about myself. I was no longer anxious, self-critical, guarded by irony, in competition, avoiding embarrassment, ruminating about the past and future, or making any other gesture of thought or attention that separated me from him. I was no longer watching myself through another person’s eyes. And then came the insight that irrevocably transformed my sense of how good human life could be. I was feeling boundless love for one of my best friends, and I suddenly realized that if a stranger had walked through the door at that moment, he or she would have been fully included in this love. Love was at bottom impersonal—and deeper than any personal history could justify. Indeed, a transactional form of love—I love you because…—now made no sense at all. The interesting thing about this final shift in perspective was that it was not driven by any change in the way I felt. I was not overwhelmed by a new feeling of love. The insight had more the character of a geometric proof: It was as if, having glimpsed the properties of one set of parallel lines, I suddenly understood what must be common to them all. The moment I could find a voice with which to speak, I discovered that this epiphany about the universality of love could be readily communicated. My friend got the point at once: All I had to do was ask him how he would feel in the presence of a total stranger at that moment, and the same door opened in his mind. It was simply obvious that love, compassion, and joy in the joy of others extended without limit. The experience was not of love growing but of its being no longer obscured. Love was—as advertised by mystics and crackpots through the ages—a state of being. How had we not seen this before? And how could we overlook it ever again? It would take me many years to put this experience into context. Until that moment, I had viewed organized religion as merely a monument to the ignorance and superstition of our ancestors. But I now knew that Jesus, the Buddha, Lao Tzu, and the other saints and sages of history had not all been epileptics, schizophrenics, or frauds. I still considered the world’s religions to be mere intellectual ruins, maintained at enormous economic and social cost, but I now understood that important psychological truths could be found in the rubble. Twenty percent of Americans describe themselves as “spiritual but not religious.” Although the claim seems to annoy believers and atheists equally, separating spirituality from religion is a perfectly reasonable thing to do. It is to assert two important truths simultaneously: Our world is dangerously riven by religious doctrines that all educated people should condemn, and yet there is more to understanding the human condition than science and secular culture generally admit. One purpose of this book is to give both these convictions intellectual and empirical support. Before going any further, I should address the animosity that many readers feel toward the term spiritual. Whenever I use the word, as in referring to meditation as a “spiritual practice,” I hear from fellow skeptics and atheists who think that I have committed a grievous error.The word spirit comes from the Latin spiritus, which is a translation of the Greek pneuma, meaning “breath.” Around the thirteenth century, the term became entangled with beliefs about immaterial souls, supernatural beings, ghosts, and so forth. It acquired other meanings as well: We speak of the spirit of a thing as its most essential principle or of certain volatile substances and liquors as spirits. Nevertheless, many nonbelievers now consider all things “spiritual” to be contaminated by medieval superstition. I do not share their semantic concerns.[1] Yes, to walk the aisles of any “spiritual” bookstore is to confront the yearning and credulity of our species by the yard, but there is no other term—apart from the even more problematic mystical or the more restrictive contemplative—with which to discuss the efforts people make, through meditation, psychedelics, or other means, to fully bring their minds into the present or to induce nonordinary states of consciousness. And no other word links this spectrum of experience to our ethical lives. Throughout this book, I discuss certain classically spiritual phenomena, concepts, and practices in the context of our modern understanding of the human mind—and I cannot do this while restricting myself to the terminology of ordinary experience. So I will use spiritual, mystical, contemplative, and transcendent without further apology. However, I will be precise in describing the experiences and methods that merit these terms. For many years, I have been a vocal critic of religion, and I won’t ride the same hobbyhorse here. I hope that I have been sufficiently energetic on this front that even my most skeptical readers will trust that my bullshit detector remains well calibrated as we advance over this new terrain. Perhaps the following assurance can suffice for the moment: Nothing in this book needs to be accepted on faith. Although my focus is on human subjectivity—I am, after all, talking about the nature of experience itself—all my assertions can be tested in the laboratory of your own life. In fact, my goal is to encourage you to do just that. Authors who attempt to build a bridge between science and spirituality tend to make one of two mistakes: Scientists generally start with an impoverished view of spiritual experience, assuming that it must be a grandiose way of describing ordinary states of mind—parental love, artistic inspiration, awe at the beauty of the night sky. In this vein, one finds Einstein’s amazement at the intelligibility of Nature’s laws described as though it were a kind of mystical insight. New Age thinkers usually enter the ditch on the other side of the road: They idealize altered states of consciousness and draw specious connections between subjective experience and the spookier theories at the frontiers of physics. Here we are told that the Buddha and other contemplatives anticipated modern cosmology or quantum mechanics and that by transcending the sense of self, a person can realize his identity with the One Mind that gave birth to the cosmos. In the end, we are left to choose between pseudo-spirituality and pseudo-science. Few scientists and philosophers have developed strong skills of introspection—in fact, most doubt that such abilities even exist. Conversely, many of the greatest contemplatives know nothing about science. But there is a connection between scientific fact and spiritual wisdom, and it is more direct than most people suppose. Although the insights we can have in meditation tell us nothing about the origins of the universe, they do confirm some well-established truths about the human mind: Our conventional sense of self is an illusion; positive emotions, such as compassion and patience, are teachable skills; and the way we think directly influences our experience of the world. There is now a large literature on the psychological benefits of meditation. Different techniques produce long-lasting changes in attention, emotion, cognition, and pain perception, and these correlate with both structural and functional changes in the brain. This field of research is quickly growing, as is our understanding of self-awareness and related mental phenomena. Given recent advances in neuroimaging technology, we no longer face a practical impediment to investigating spiritual insights in the context of science. Spirituality must be distinguished from religion—because people of every faith, and of none, have had the same sorts of spiritual experiences. While these states of mind are usually interpreted through the lens of one or another religious doctrine, we know that this is a mistake. Nothing that a Christian, a Muslim, and a Hindu can experience—self-transcending love, ecstasy, bliss, inner light—constitutes evidence in support of their traditional beliefs, because their beliefs are logically incompatible with one another. A deeper principle must be at work. That principle is the subject of this book: The feeling that we call “I” is an illusion. There is no discrete self or ego living like a Minotaur in the labyrinth of the brain. And the feeling that there is—the sense of being perched somewhere behind your eyes, looking out at a world that is separate from yourself—can be altered or entirely extinguished. Although such experiences of “self-transcendence” are generally thought about in religious terms, there is nothing, in principle, irrational about them. From both a scientific and a philosophical point of view, they represent a clearer understanding of the way things are. Deepening that understanding, and repeatedly cutting through the illusion of the self, is what is meant by “spirituality” in the context of this book. Confusion and suffering may be our birthright, but wisdom and happiness are available. The landscape of human experience includes deeply transformative insights about the nature of one’s own consciousness, and yet it is obvious that these psychological states must be understood in the context of neuroscience, psychology, and related fields. I am often asked what will replace organized religion. The answer, I believe, is nothing and everything. Nothing need replace its ludicrous and divisive doctrines—such as the idea that Jesus will return to earth and hurl unbelievers into a lake of fire, or that death in defense of Islam is the highest good. These are terrifying and debasing fictions. But what about love, compassion, moral goodness, and self-transcendence? Many people still imagine that religion is the true repository of these virtues. To change this, we must talk about the full range of human experience in a way that is as free of dogma as the best science already is. This book is by turns a seeker’s memoir, an introduction to the brain, a manual of contemplative instruction, and a philosophical unraveling of what most people consider to be the center of their inner lives: the feeling of self we call “I.” I have not set out to describe all the traditional approaches to spirituality and to weigh their strengths and weaknesses. Rather, my goal is to pluck the diamond from the dunghill of esoteric religion. There is a diamond there, and I have devoted a fair amount of my life to contemplating it, but getting it in hand requires that we remain true to the deepest principles of scientific skepticism and make no obeisance to tradition. Where I do discuss specific teachings, such as those of Buddhism or Advaita Vedanta, it isn’t my purpose to provide anything like a comprehensive account. Readers who are loyal to any one spiritual tradition or who specialize in the academic study of religion, may view my approach as the quintessence of arrogance. I consider it, rather, a symptom of impatience. There is barely time enough in a book—or in a life—to get to the point. Just as a modern treatise on weaponry would omit the casting of spells and would very likely ignore the slingshot and the boomerang, I will focus on what I consider the most promising lines of spiritual inquiry. My hope is that my personal experience will help readers to see the nature of their own minds in a new light. A rational approach to spirituality seems to be what is missing from secularism and from the lives of most of the people I meet. The purpose of this book is to offer readers a clear view of the problem, along with some tools to help them solve it for themselves. THE SEARCH FOR HAPPINESS One day, you will find yourself outside this world which is like a mother’s womb. You will leave this earth to enter, while you are yet in the body, a vast expanse, and know that the words, “God’s earth is vast,” name this region from which the saints have come. Jalal-ud-Din Rumi I share the concern, expressed by many atheists, that the terms spiritual and mystical are often used to make claims not merely about the quality of certain experiences but about reality at large. Far too often, these words are invoked in support of religious beliefs that are morally and intellectually grotesque. Consequently, many of my fellow atheists consider all talk of spirituality to be a sign of mental illness, conscious imposture, or self-deception. This is a problem, because millions of people have had experiences for which spiritual and mystical seem the only terms available. Many of the beliefs people form on the basis of these experiences are false. But the fact that most atheists will view a statement like Rumi’s above as a symptom of the man’s derangement grants a kernel of truth to the rantings of even our least rational opponents. The human mind does, in fact, contain vast expanses that few of us ever discover. And there is something degraded and degrading about many of our habits of attention as we shop, gossip, argue, and ruminate our way to the grave. Perhaps I should speak only for myself here: It seems to me that I spend much of my waking life in a neurotic trance. My experiences in meditation suggest, however, that an alternative exists. It is possible to stand free of the juggernaut of self, if only for moments at a time. Most cultures have produced men and women who have found that certain deliberate uses of attention—meditation, yoga, prayer—can transform their perception of the world. Their efforts generally begin with the realization that even in the best of circumstances, happiness is elusive. We seek pleasant sights, sounds, tastes, sensations, and moods. We satisfy our intellectual curiosity. We surround ourselves with friends and loved ones. We become connoisseurs of art, music, or food. But our pleasures are, by their very nature, fleeting. If we enjoy some great professional success, our feelings of accomplishment remain vivid and intoxicating for an hour, or perhaps a day, but then they subside. And the search goes on. The effort required to keep boredom and other unpleasantness at bay must continue, moment to moment. Ceaseless change is an unreliable basis for lasting fulfillment. Realizing this, many people begin to wonder whether a deeper source of well-being exists. Is there a form of happiness beyond the mere repetition of pleasure and avoidance of pain? Is there a happiness that does not depend upon having one’s favorite foods available, or friends and loved ones within arm’s reach, or good books to read, or something to look forward to on the weekend? Is it possible to be happy before anything happens, before one’s desires are gratified, in spite of life’s difficulties, in the very midst of physical pain, old age, disease, and death? We are all, in some sense, living our answer to this question—and most of us are living as though the answer were “no.” No, nothing is more profound than repeating one’s pleasures and avoiding one’s pains; nothing is more profound than seeking satisfaction—sensory, emotional, and intellectual—moment after moment. Just keep your foot on the gas until you run out of road. Certain people, however, come to suspect that human existence might encompass more than this. Many of them are led to suspect this by religion—by the claims of the Buddha or Jesus or some other celebrated figure. And such people often begin to practice various disciplines of attention as a means of examining their experience closely enough to see whether a deeper source of well-being exists. They may even sequester themselves in caves or monasteries for months or years at a time to facilitate this process. Why would a person do this? No doubt there are many motives for retreating from the world, and some of them are psychologically unhealthy. In its wisest form, however, the exercise amounts to a very simple experiment. Here is its logic: If there exists a source of psychological well-being that does not depend upon merely gratifying one’s desires, then it should be present even when all the usual sources of pleasure have been removed. Such happiness should be available to a person who has declined to marry her high school sweetheart, renounced her career and material possessions, and gone off to a cave or some other spot that is inhospitable to ordinary aspirations. One clue to how daunting most people would find such a project is the fact that solitary confinement—which is essentially what we are talking about—is considered a punishment inside a maximum-security prison. Even when forced to live among murderers and rapists, most people still prefer the company of others to spending any significant amount of time alone in a room. And yet contemplatives in many traditions claim to experience extraordinary depths of psychological well-being while living in isolation for vast stretches of time. How should we interpret this? Either the contemplative literature is a catalogue of religious delusion, psychopathology, and deliberate fraud, or people have been having liberating insights under the name of “spirituality” and “mysticism” for millennia. Unlike many atheists, I have spent much of my life seeking experiences of the kind that gave rise to the world’s religions. Despite the painful results of my first few days alone in the mountains of Colorado, I later studied with a wide range of monks, lamas, yogis, and other contemplatives, some of whom had lived for decades in seclusion doing nothing but meditating. In the process, I spent two years on silent retreat myself (in increments of one week to three months), practicing various techniques of meditation for twelve to eighteen hours a day. I can attest that when one goes into silence and meditates for weeks or months at a time, doing nothing else—not speaking, reading, or writing, just making a moment-to-moment effort to observe the contents of consciousness—one has experiences that are generally unavailable to people who have not undertaken a similar practice. I believe that such states of mind have a lot to say about the nature of consciousness and the possibilities of human well-being. Leaving aside the metaphysics, mythology, and sectarian dogma, what contemplatives throughout history have discovered is that there is an alternative to being continuously spellbound by the conversation we are having with ourselves; there is an alternative to simply identifying with the next thought that pops into consciousness. And glimpsing this alternative dispels the conventional illusion of the self. Most traditions of spirituality also suggest a connection between self-transcendence and living ethically. Not all good feelings have an ethical valence, and pathological forms of ecstasy surely exist. I have no doubt, for instance, that many suicide bombers feel extraordinarily good just before they detonate themselves in a crowd. But there are also forms of mental pleasure that are intrinsically ethical. As I indicated earlier, for some states of consciousness, a phrase like “boundless love” does not seem overblown. It is decidedly inconvenient for the forces of reason and secularism that if someone wakes up tomorrow feeling boundless love for all sentient beings, the only people likely to acknowledge the legitimacy of his experience will be representatives of one or another Iron Age religion or New Age cult. Most of us are far wiser than we may appear to be. We know how to keep our relationships in order, to use our time well, to improve our health, to lose weight, to learn valuable skills, and to solve many other riddles of existence. But following even the straight and open path to happiness is hard. If your best friend were to ask how she could live a better life, you would probably find many useful things to say, and yet you might not live that way yourself. On one level, wisdom is nothing more profound than an ability to follow one’s own advice. However, there are deeper insights to be had about the nature of our minds. Unfortunately, they have been discussed entirely in the context of religion and, therefore, have been shrouded in fallacy and superstition for all of human history. The problem of finding happiness in this world arrives with our first breath—and our needs and desires seem to multiply by the hour. To spend any time in the presence of a young child is to witness a mind ceaselessly buffeted by joy and sorrow. As we grow older, our laughter and tears become less gratuitous, perhaps, but the same process of change continues: One roiling complex of thought and emotion is followed by the next, like waves in the ocean. Seeking, finding, maintaining, and safeguarding our well-being is the great project to which we all are devoted, whether or not we choose to think in these terms. This is not to say that we want mere pleasure or the easiest possible life. Many things require extraordinary effort to accomplish, and some of us learn to enjoy the struggle. Any athlete knows that certain kinds of pain can be exquisitely pleasurable. The burn of lifting weights, for instance, would be excruciating if it were a symptom of terminal illness. But because it is associated with health and fitness, most people find it enjoyable. Here we see that cognition and emotion are not separate. The way we think about experience can completely determine how we feel about it. And we always face tensions and trade-offs. In some moments we crave excitement and in others rest. We might love the taste of wine and chocolate, but rarely for breakfast. Whatever the context, our minds are perpetually moving—generally toward pleasure (or its imagined source) and away from pain. I am not the first person to have noticed this. Our struggle to navigate the space of possible pains and pleasures produces most of human culture. Medical science attempts to prolong our health and to reduce the suffering associated with illness, aging, and death. All forms of media cater to our thirst for information and entertainment. Political and economic institutions seek to ensure our peaceful collaboration with one another—and the police or the military is summoned when they fail. Beyond ensuring our survival, civilization is a vast machine invented by the human mind to regulate its states. We are ever in the process of creating and repairing a world that our minds want to be in. And wherever we look, we see the evidence of our successes and our failures. Unfortunately, failure enjoys a natural advantage. Wrong answers to any problem outnumber right ones by a wide margin, and it seems that it will always be easier to break things than to fix them. Despite the beauty of our world and the scope of human accomplishment, it is hard not to worry that the forces of chaos will triumph—not merely in the end but in every moment. Our pleasures, however refined or easily acquired, are by their very nature fleeting. They begin to subside the instant they arise, only to be replaced by fresh desires or feelings of discomfort. You can’t get enough of your favorite meal until, in the next moment, you find you are so stuffed as to nearly require the attention of a surgeon—and yet, by some quirk of physics, you still have room for dessert. The pleasure of dessert lasts a few seconds, and then the lingering taste in your mouth must be banished by a drink of water. The warmth of the sun feels wonderful on your skin, but soon it becomes too much of a good thing. A move to the shade brings immediate relief, but after a minute or two, the breeze is just a little too cold. Do you have a sweater in the car? Let’s take a look. Yes, there it is. You’re warm now, but you notice that your sweater has seen better days. Does it make you look carefree or disheveled? Perhaps it is time to go shopping for something new. And so it goes. We seem to do little more than lurch between wanting and not wanting. Thus, the question naturally arises: Is there more to life than this? Might it be possible to feel much better (in every sense of better) than one tends to feel? Is it possible to find lasting fulfillment despite the inevitability of change? Spiritual life begins with a suspicion that the answer to such questions could well be “yes.” And a true spiritual practitioner is someone who has discovered that it is possible to be at ease in the world for no reason, if only for a few moments at a time, and that such ease is synonymous with transcending the apparent boundaries of the self. Those who have never tasted such peace of mind might view these assertions as highly suspect. Nevertheless, it is a fact that a condition of selfless well-being is there to be glimpsed in each moment. Of course, I’m not claiming to have experienced all such states, but I meet many people who appear to have experienced none of them—and these people often profess to have no interest in spiritual life. This is not surprising. The phenomenon of self-transcendence is generally sought and interpreted in a religious context, and it is precisely the sort of experience that tends to increase a person’s faith. How many Christians, having once felt their hearts grow as wide as the world, will decide to ditch Christianity and proclaim their atheism? Not many, I suspect. How many people who have never felt anything of the kind become atheists? I don’t know, but there is little doubt that these mental states act as a kind of filter: The faithful count them in support of ancient dogma, and their absence gives nonbelievers further reason to reject religion. This is a difficult problem for me to address in the context of a book, because many readers will have no idea what I’m talking about when I describe certain spiritual experiences and might assume that the assertions I’m making must be accepted on faith. Religious readers present a different challenge: They may think they know exactly what I’m describing, but only insofar as it aligns with one or another religious doctrine. It seems to me that both these attitudes present impressive obstacles to understanding spirituality in the way that I intend. I can only hope that, whatever your background, you will approach the exercises presented in this book with an open mind. RELIGION, EAST AND WEST We are often encouraged to believe that all religions are the same: All teach the same ethical principles; all urge their followers to contemplate the same divine reality; all are equally wise, compassionate, and true within their sphere—or equally divisive and false, depending on one’s view. No serious adherents of any faith can believe these things, because most religions make claims about reality that are mutually incompatible. Exceptions to this rule exist, but they provide little relief from what is essentially a zero-sum contest of all against all. The polytheism of Hinduism allows it to digest parts of many other faiths: If Christians insist that Jesus Christ is the son of God, for instance, Hindus can make him yet another avatar of Vishnu without losing any sleep. But this spirit of inclusiveness points in one direction only, and even it has its limits. Hindus are committed to specific metaphysical ideas—the law of karma and rebirth, a multiplicity of gods—that almost every other major religion decries. It is impossible for any faith, no matter how elastic, to fully honor the truth claims of another. Devout Jews, Christians, and Muslims believe that theirs is the one true and complete revelation—because that is what their holy books say of themselves. Only secularists and New Age dabblers can mistake the modern tactic of “interfaith dialogue” for an underlying unity of all religions. I have long argued that confusion about the unity of religions is an artifact of language. Religion is a term like sports: Some sports are peaceful but spectacularly dangerous (“free solo” rock climbing); some are safer but synonymous with violence (mixed martial arts); and some entail little more risk of injury than standing in the shower (bowling). To speak of sports as a generic activity makes it impossible to discuss what athletes actually do or the physical attributes required to do it. What do all sports have in common apart from breathing? Not much. The term religion is hardly more useful. The same could be said of spirituality. The esoteric doctrines found within every religious tradition are not all derived from the same insights. Nor are they equally empirical, logical, parsimonious, or wise. They don’t always point to the same underlying reality—and when they do, they don’t do it equally well. Nor are all these teachings equally suited for export beyond the cultures that first conceived them. Making distinctions of this kind, however, is deeply unfashionable in intellectual circles. In my experience, people do not want to hear that Islam supports violence in a way that Jainism doesn’t, or that Buddhism offers a truly sophisticated, empirical approach to understanding the human mind, whereas Christianity presents an almost perfect impediment to such understanding. In many circles, to make invidious comparisons of this kind is to stand convicted of bigotry. In one sense, all religions and spiritual practices must address the same reality—because people of all faiths have glimpsed many of the same truths. Any view of consciousness and the cosmos that is available to the human mind can, in principle, be appreciated by anyone. It is not surprising, therefore, that individual Jews, Christians, Muslims, and Buddhists have given voice to some of the same insights and intuitions. This merely indicates that human cognition and emotion run deeper than religion. (But we knew that, didn’t we?) It does not suggest that all religions understand our spiritual possibilities equally well. One way of missing this point is to declare that all spiritual teachings are inflections of the same “Perennial Philosophy.” The writer Aldous Huxley brought this idea into prominence by publishing an anthology by that title. Here is how he justified the idea: Philosophia perennis—the phrase was coined by Leibniz; but the thing—the metaphysic that recognizes a divine Reality substantial to the world of things and lives and minds; the psychology that finds in the soul something similar to, or even identical with, divine Reality; the ethic that places man’s final end in the knowledge of the immanent and transcendent Ground of all being—the thing is immemorial and universal. Rudiments of the Perennial Philosophy may be found among the traditionary lore of primitive peoples in every region of the world, and in its fully developed forms it has a place in every one of the higher religions. A version of this Highest Common Factor in all preceding and subsequent theologies was first committed to writing more than twenty-five centuries ago, and since that time the inexhaustible theme has been treated again and again, from the standpoint of every religious tradition and in all the principal languages of Asia and Europe.[2] Although Huxley was being reasonably cautious in his wording, this notion of a “highest common factor” uniting all religions begins to break apart the moment one presses for details. For instance, the Abrahamic religions are incorrigibly dualistic and faith-based: In Judaism, Christianity, and Islam, the human soul is conceived as genuinely separate from the divine reality of God. The appropriate attitude for a creature that finds itself in this circumstance is some combination of terror, shame, and awe. In the best case, notions of God’s love and grace provide some relief—but the central message of these faiths is that each of us is separate from, and in relationship to, a divine authority who will punish anyone who harbors the slightest doubt about His supremacy. The Eastern tradition presents a very different picture of reality. And its highest teachings—found within the various schools of Buddhism and the nominally Hindu tradition of Advaita Vedanta—explicitly transcend dualism. By their lights, consciousness itself is identical to the very reality that one might otherwise mistake for God. While these teachings make metaphysical claims that any serious student of science should find incredible, they center on a range of experiences that the doctrines of Judaism, Christianity, and Islam rule out-of-bounds. Of course, it is true that specific Jewish, Christian, and Muslim mystics have had experiences similar to those that motivate Buddhism and Advaita, but these contemplative insights are not exemplary of their faith. Rather, they are anomalies that Western mystics have always struggled to understand and to honor, often at considerable personal risk. Given their proper weight, these experiences produce heterodoxies for which Jews, Christians, and Muslims have been regularly exiled or killed. Like Huxley, anyone determined to find a happy synthesis among spiritual traditions will notice that the Christian mystic Meister Eckhart (ca. 1260–ca. 1327) often sounded very much like a Buddhist: “The knower and the known are one. Simple people imagine that they should see God, as if He stood there and they here. This is not so. God and I, we are one in knowledge.” But he also sounded like a man bound to be excommunicated by his church—as he was. Had Eckhart lived a little longer, it seems certain that he would have been dragged into the street and burned alive for these expansive ideas. That is a telling difference between Christianity and Buddhism. In the same vein, it is misleading to hold up the Sufi mystic Al-Hallaj (858–922) as a representative of Islam. He was a Muslim, yes, but he suffered the most grisly death imaginable at the hands of his coreligionists for presuming to be one with God. Both Eckhart and Al-Hallaj gave voice to an experience of self-transcendence that any human being can, in principle, enjoy. However, their views were not consistent with the central teachings of their faiths. The Indian tradition is comparatively free of problems of this kind. Although the teachings of Buddhism and Advaita are embedded in more or less conventional religions, they contain empirical insights about the nature of consciousness that do not depend upon faith. One can practice most techniques of Buddhist meditation or the method of self-inquiry of Advaita and experience the advertised changes in one’s consciousness without ever believing in the law of karma or in the miracles attributed to Indian mystics. To get started as a Christian, however, one must first accept a dozen implausible things about the life of Jesus and the origins of the Bible—and the same can be said, minus a few unimportant details, about Judaism and Islam. If one should happen to discover that the sense of being an individual soul is an illusion, one will be guilty of blasphemy everywhere west of the Indus. There is no question that many religious disciplines can produce interesting experiences in suitable minds. It should be clear, however, that engaging a faith-based (and probably delusional) practice, whatever its effects, isn’t the same as investigating the nature of one’s mind absent any doctrinal assumptions. Statements of this kind may seem starkly antagonistic toward Abrahamic religions, but they are nonetheless true: One can speak about Buddhism shorn of its miracles and irrational assumptions. The same cannot be said of Christianity or Islam.[3] Western engagement with Eastern spirituality dates back at least as far as Alexander’s campaign in India, where the young conqueror and his pet philosophers encountered naked ascetics whom they called “gymnosophists.” It is often said that the thinking of these yogis greatly influenced the philosopher Pyrrho, the father of Greek skepticism. This seems a credible claim, because Pyrrho’s teachings had much in common with Buddhism. But his contemplative insights and methods never became part of any system of thought in the West. Serious study of Eastern thought by outsiders did not begin until the late eighteenth century. The first translation of a Sanskrit text into a Western language appears to have been Sir Charles Wilkins’s rendering of the Bhagavad Gita, a cornerstone text of Hinduism, in 1785. The Buddhist canon would not attract the attention of Western scholars for another hundred years.[4] The conversation between East and West started in earnest, albeit inauspiciously, with the birth of the Theosophical Society, that golem of spiritual hunger and self-deception brought into this world almost single-handedly by the incomparable Madame Helena Petrovna Blavatsky in 1875. Everything about Blavatsky seemed to defy earthly logic: She was an enormously fat woman who was said to have wandered alone and undetected for seven years in the mountains of Tibet. She was also thought to have survived shipwrecks, gunshot wounds, and sword fights. Even less persuasively, she claimed to be in psychic contact with members of the “Great White Brotherhood” of ascended masters—a collection of immortals responsible for the evolution and maintenance of the entire cosmos. Their leader hailed from the planet Venus but lived in the mythical kingdom of Shambhala, which Blavatsky placed somewhere in the vicinity of the Gobi Desert. With the suspiciously bureaucratic name “the Lord of the World,” he supervised the work of other adepts, including the Buddha, Maitreya, Maha Chohan, and one Koot Hoomi, who appears to have had nothing better to do on behalf of the cosmos than to impart its secrets to Blavatsky. [5] It is always surprising when a person attracts legions of followers and builds a large organization on their largesse while peddling penny-arcade mythology of this kind. But perhaps this was less remarkable in a time when even the best-educated people were still struggling to come to terms with electricity, evolution, and the existence of other planets. We can easily forget how suddenly the world had shrunk and the cosmos expanded as the nineteenth century came to a close. The geographical barriers between distant cultures had been stripped away by trade and conquest (one could now order a gin and tonic almost everywhere on earth), and yet the reality of unseen forces and alien worlds was a daily focus of the most careful scientific research. Inevitably, cross-cultural and scientific discoveries were mingled in the popular imagination with religious dogma and traditional occultism. In fact, this had been happening at the highest level of human thought for more than a century: It is always instructive to recall that the father of modern physics, Isaac Newton, squandered a considerable portion of his genius on the study of theology, biblical prophecy, and alchemy. The inability to distinguish the strange but true from the merely strange was common enough in Blavatsky’s time—as it is in our own. Blavatsky’s contemporary Joseph Smith, a libidinous con man and crackpot, was able to found a new religion on the claim that he had unearthed the final revelations of God in the hallowed precincts of Manchester, New York, written in “reformed Egyptian” on golden plates. He decoded this text with the aid of magical “seer stones,” which, whether by magic or not, allowed Smith to produce an English version of God’s Word that was an embarrassing pastiche of plagiarisms from the Bible and silly lies about Jesus’s life in America. And yet the resulting edifice of nonsense and taboo survives to this day. A more modern cult, Scientology, leverages human credulity to an even greater degree: Adherents believe that human beings are possessed by the souls of extraterrestrials who were condemned to planet Earth 75 million years ago by the galactic overlord Xenu. How was their exile accomplished? The old-fashioned way: These aliens were shuttled by the billions to our humble planet aboard a spacecraft that resembled a DC-8. They were then imprisoned in a volcano and blasted to bits with hydrogen bombs. Their souls survived, however, and disentangling them from our own can be the work of a lifetime. It is also expensive.[6] Despite the imponderables in her philosophy, Blavatsky was among the first people to announce in Western circles that there was such a thing as the “wisdom of the East.” This wisdom began to trickle westward once Swami Vivekananda introduced the teachings of Vedanta at the World Parliament of Religions in Chicago in 1893. Again, Buddhism lagged behind: A few Western monks living on the island of Sri Lanka were beginning to translate the Pali Canon, which remains the most authoritative record of the teachings of the historical Buddha, Siddhartha Gautama. However, the practice of Buddhist meditation wouldn’t actually be taught in the West for another half century. It is easy enough to find fault with romantic ideas about Eastern wisdom, and a tradition of such criticism sprang up almost the instant the first Western seeker sat cross-legged and attempted to meditate. In the late 1950s, the author and journalist Arthur Koestler traveled to India and Japan in search of wisdom and summarized his pilgrimage thus: “I started my journey in sackcloth and ashes, and came back rather proud of being a European.”[7] In The Lotus and the Robot, Koestler gives some of his reasons for being less than awed by his journey to the East. Consider, for example, the ancient discipline of hatha yoga. While now generally viewed as a system of physical exercises designed to increase a person’s strength and flexibility, in its traditional context hatha yoga is part of a larger effort to manipulate “subtle” features of the body unknown to anatomists. No doubt much of this subtlety corresponds to experiences that yogis actually have—but many of the beliefs formed on the basis of these experiences are patently absurd, and certain of the associated practices are both silly and injurious. Koestler reports that the aspiring yogi is traditionally encouraged to lengthen his tongue—even going so far as to cut the frenulum (the membrane that anchors the tongue to the floor of the mouth) and stretch the soft palate. What is the purpose of these modifications? They enable our hero to insert his tongue into his nasopharynx, thereby blocking the flow of air through the nostrils. His anatomy thus improved, a yogi can then imbibe subtle liquors believed to emanate directly from his brain. These substances—imagined, by recourse to further subtleties, to be connected to the retention of semen—are said to confer not only spiritual wisdom but immortality. This technique of drinking mucus is known as khechari mudra, and it is thought to be one of the crowning achievements of yoga. I’m more than happy to score a point for Koestler here. Needless to say, no defense of such practices will be found in this book. Criticism of Eastern wisdom can seem especially pertinent when coming from Easterners themselves. There is indeed something preposterous about well-educated Westerners racing East in search of spiritual enlightenment while Easterners make the opposite pilgrimage seeking education and economic opportunities. I have a friend whose own adventures may have marked a high point in this global comedy. He made his first trip to India immediately after graduating from college, having already acquired several yogic affectations: He had the requisite beads and long hair, but he was also in the habit of writing the name of the Hindu god Ram in Devanagari script over and over in a journal. On the flight to the motherland, he had the good fortune to be seated next to an Indian businessman. This weary traveler thought he had witnessed every species of human folly—until he caught sight of my friend’s scribbling. The spectacle of a Western-born Stanford graduate, of working age, holding degrees in both economics and history, devoting himself to the graphomaniacal worship of an imaginary deity in a language he could neither read nor understand was more than this man could abide in a confined space at 30,000 feet. After a testy exchange, the two travelers could only stare at each other in mutual incomprehension and pity—and they had ten hours yet to fly. There really are two sides to such a conversation, but I concede that only one of them can be made to look ridiculous. We can also grant that Eastern wisdom has not produced societies or political institutions that are any better than their Western counterparts; in fact, one could argue that India has survived as the world’s largest democracy only because of institutions that were built under British rule. Nor has the East led the world in scientific discovery. Nevertheless, there is something to the notion of uniquely Eastern wisdom, and most of it has been concentrated in or derived from the tradition of Buddhism. Buddhism has been of special interest to Western scientists for reasons already hinted at. It isn’t primarily a faith-based religion, and its central teachings are entirely empirical. Despite the superstitions that many Buddhists cherish, the doctrine has a practical and logical core that does not require any unwarranted assumptions. Many Westerners have recognized this and have been relieved to find a spiritual alternative to faith-based worship. It is no accident that most of the scientific research now done on meditation focuses primarily on Buddhist techniques. Another reason for Buddhism’s prominence among scientists has been the intellectual engagement of one of its most visible representatives: Tenzin Gyatso, the fourteenth Dalai Lama. Of course, the Dalai Lama is not without his critics. My late friend Christopher Hitchens meted out justice to “his holiness” on several occasions. He also castigated Western students of Buddhism for the “widely and lazily held belief that ‘Oriental’ religion is different from other faiths: less dogmatic, more contemplative, more . . . Transcendental,” and for the “blissful, thoughtless exceptionalism” with which Buddhism is regarded by many.[8] Hitch did have a point. In his capacity as the head of one of the four branches of Tibetan Buddhism and as the former leader of the Tibetan government in exile, the Dalai Lama has made some questionable claims and formed some embarrassing alliances. Although his engagement with science is far-reaching and surely sincere, the man is not above consulting an astrologer or “oracle” when making important decisions. I will have something to say in this book about many of the things that might have justified Hitch’s opprobrium, but the general thrust of his commentary here was all wrong. Several Eastern traditions are exceptionally empirical and exceptionally wise, and therefore merit the exceptionalism claimed by their adherents. Buddhism in particular possesses a literature on the nature of the mind that has no peer in Western religion or Western science. Some of these teachings are cluttered with metaphysical assumptions that should provoke our doubts, but many aren’t. And when engaged as a set of hypotheses by which to investigate the mind and deepen one’s ethical life, Buddhism can be an entirely rational enterprise. Unlike the doctrines of Judaism, Christianity, and Islam, the teachings of Buddhism are not considered by their adherents to be the product of infallible revelation. They are, rather, empirical instructions: If you do X, you will experience Y. Although many Buddhists have a superstitious and cultic attachment to the historical Buddha, the teachings of Buddhism present him as an ordinary human being who succeeded in understanding the nature of his own mind. Buddha means “awakened one”—and Siddhartha Gautama was merely a man who woke up from the dream of being a separate self. Compare this with the Christian view of Jesus, who is imagined to be the son of the creator of the universe. This is a very different proposition, and it renders Christianity, no matter how fully divested of metaphysical baggage, all but irrelevant to a scientific discussion about the human condition. The teachings of Buddhism, and of Eastern spirituality generally, focus on the primacy of the mind. There are dangers in this way of viewing the world, to be sure. Focusing on training the mind to the exclusion of all else can lead to political quietism and hive-like conformity. The fact that your mind is all you have and that it is possible to be at peace even in difficult circumstances can become an argument for ignoring obvious societal problems. But it is not a compelling one. The world is in desperate need of improvement—in global terms, freedom and prosperity remain the exception—and yet this doesn’t mean we need to be miserable while we work for the common good. In fact, the teachings of Buddhism emphasize a connection between ethical and spiritual life. Making progress in one domain lays a foundation for progress in the other. One can, for instance, spend long periods of time in contemplative solitude for the purpose of becoming a better person in the world—having better relationships, being more honest and compassionate and, therefore, more helpful to one’s fellow human beings. Being wisely selfish and being selfless can amount to very much the same thing. There are centuries of anecdotal testimony on this point—and, as we will see, the scientific study of the mind has begun to bear it out. There is now little question that how one uses one’s attention, moment to moment, largely determines what kind of person one becomes. Our minds—and lives—are largely shaped by how we use them. Although the experience of self-transcendence is, in principle, available to everyone, this possibility is only weakly attested to in the religious and philosophical literature of the West. Only Buddhists and students of Advaita Vedanta (which appears to have been heavily influenced by Buddhism) have been absolutely clear in asserting that spiritual life consists in overcoming the illusion of the self by paying close attention to our experience in the present moment.[9] As I wrote in my first book, The End of Faith, the disparity between Eastern and Western spirituality resembles that found between Eastern and Western medicine—with the arrow of embarrassment pointing in the opposite direction. Humanity did not understand the biology of cancer, develop antibiotics and vaccines, or sequence the human genome under an Eastern sun. Consequently, real medicine is almost entirely a product of Western science. Insofar as specific techniques of Eastern medicine actually work, they must conform, whether by design or by happenstance, to the principles of biology as we have come to know them in the West. This is not to say that Western medicine is complete. In a few decades, many of our current practices will seem barbaric. One need only ponder the list of side effects that accompany most medications to appreciate that these are terribly blunt instruments. Nevertheless, most of our knowledge about the human body—and about the physical universe generally—emerged in the West. The rest is instinct, folklore, bewilderment, and untimely death. An honest comparison of spiritual traditions, Eastern and Western, proves equally invidious. As manuals for contemplative understanding, the Bible and the Koran are worse than useless. Whatever wisdom can be found in their pages is never best found there, and it is subverted, time and again, by ancient savagery and superstition. Again, one must deploy the necessary caveats: I am not saying that most Buddhists or Hindus have been sophisticated contemplatives. Their traditions have spawned many of the same pathologies we see elsewhere among the faithful: dogmatism, anti-intellectualism, tribalism, otherworldliness. However, the empirical difference between the central teachings of Buddhism and Advaita and those of Western monotheism is difficult to overstate. One can traverse the Eastern paths simply by becoming interested in the nature of one’s own mind—especially in the immediate causes of psychological suffering—and by paying closer attention to one’s experience in every present moment. There is, in truth, nothing one need believe. The teachings of Buddhism and Advaita are best viewed as lab manuals and explorers’ logs detailing the results of empirical research on the nature of human consciousness. Nearly every geographical or linguistic barrier to the free exchange of ideas has now fallen away. It seems to me, therefore, that educated people no longer have a right to any form of spiritual provincialism. The truths of Eastern spirituality are now no more Eastern than the truths of Western science are Western. We are merely talking about human consciousness and its possible states. My purpose in writing this book is to encourage you to investigate certain contemplative insights for yourself, without accepting the metaphysical ideas that they inspired in ignorant and isolated peoples of the past. A final word of caution: Nothing I say here is intended as a denial of the fact that psychological well-being requires a healthy “sense of self”—with all the capacities that this vague phrase implies. Children need to become autonomous, confident, and self-aware in order to form healthy relationships. And they must acquire a host of other cognitive, emotional, and interpersonal skills in the process of becoming sane and productive adults. Which is to say that there is a time and a place for everything—unless, of course, there isn’t. No doubt there are psychological conditions, such as schizophrenia, for which practices of the sort I recommend in this book might be inappropriate. Some people find the experience of an extended, silent retreat psychologically destabilizing.[10] Again, an analogy to physical training seems apropos: Not everyone is suited to running a six-minute mile or bench-pressing his own body weight. But many quite ordinary people are capable of these feats, and there are better and worse ways to accomplish them. What is more, the same principles of fitness generally apply even to people whose abilities are limited by illness or injury. So I want to make it clear that the instructions in this book are intended for readers who are adults (more or less) and free from any psychological or medical conditions that could be exacerbated by meditation or other techniques of sustained introspection. If paying attention to your breath, to bodily sensations, to the flow of thoughts, or to the nature of consciousness itself seems likely to cause you clinically significant anguish, please check with a psychologist or a psychiatrist before engaging in the practices I describe. MINDFULNESS It is always now. This might sound trite, but it is the truth. It’s not quite true as a matter of neurology, because our minds are built upon layers of inputs whose timing we know must be different. [11] But it is true as a matter of conscious experience. The reality of your life is always now. And to realize this, we will see, is liberating. In fact, I think there is nothing more important to understand if you want to be happy in this world. But we spend most of our lives forgetting this truth—overlooking it, fleeing it, repudiating it. And the horror is that we succeed. We manage to avoid being happy while struggling to become happy, fulfilling one desire after the next, banishing our fears, grasping at pleasure, recoiling from pain—and thinking, interminably, about how best to keep the whole works up and running. As a consequence, we spend our lives being far less content than we might otherwise be. We often fail to appreciate what we have until we have lost it. We crave experiences, objects, relationships, only to grow bored with them. And yet the craving persists. I speak from experience, of course. As a remedy for this predicament, many spiritual teachings ask us to entertain unfounded ideas about the nature of reality—or at the very least to develop a fondness for the iconography and rituals of one or another religion. But not all paths traverse the same rough ground. There are methods of meditation that do not require any artifice or unwarranted assumptions at all. For beginners, I usually recommend a technique called vipassana (Pali for “insight”), which comes from the oldest tradition of Buddhism, the Theravada. One of the advantages of vipassana is that it can be taught in an entirely secular way. Experts in this practice generally acquire their training in a Buddhist context, and most retreat centers in the United States and Europe teach its associated Buddhist philosophy. Nevertheless, this method of introspection can be brought into any secular or scientific context without embarrassment. (The same cannot be said for the practice of chanting to Lord Krishna while banging a drum.) That is why vipassana is now being widely studied and adopted by psychologists and neuroscientists. The quality of mind cultivated in vipassana is almost always referred to as “mindfulness,” and the literature on its psychological benefits is now substantial. There is nothing spooky about mindfulness. It is simply a state of clear, nonjudgmental, and undistracted attention to the contents of consciousness, whether pleasant or unpleasant. Cultivating this quality of mind has been shown to reduce pain, anxiety, and depression; improve cognitive function; and even produce changes in gray matter density in regions of the brain related to learning and memory, emotional regulation, and self-awareness.[12] We will look more closely at the neurophysiology of mindfulness in a later chapter. Mindfulness is a translation of the Pali word sati. The term has several meanings in the Buddhist literature, but for our purposes the most important is “clear awareness.”
Letter 1 - Being Thankful to God wCremona, May 31, 1530To the Reverend Father, Fra Battista da Crema,1of the Order of Preachers of St. Dominic,my venerable father in Christ.In Milan REVEREND FATHER IN CHRIST,I give thanks to God, for in His mercy He does not treat me as I deserve, and He subjects me only to such small trials that I tend to be unaware of them because of some reproachable insensitivity of mine, as our Donna8 Francesca of Vicenza9 used to remark while we were riding on horseback. I say this because it would have been a great consolation to me to receive a letter from you. But I understand that either your poor health or, no doubt, other good reasons have prevented you from writing at all. May you, dear Father, conform to God’s will, for I myself intend to conform to it, in spite of everything, and come what may. From my incident with Mr. Gerolamo10 something resulted about which the carrier Mr. Benedetto Romani11 will tell you. I won’t mention it, for it is quite complicated to express and requires many explanations. Mr. Romani will explain it to you by word of mouth. In all truth, dear Father, my wish is that you yourself would give it a satisfactory solution. It is up to you, of course, to keep me informed about this or any other matter, which you may think useful for me to know. I think our illustrious Countess12 and Donna Francesca are fully excused for not writing to me since they must be busy; and they will in turn excuse me, for I, too, am hindered from doing so. Recommend me to their prayers. The present carrier has expressed to me some of his ideas and says that he is somewhat acquainted with you. I heartily recommend him to you as, in my judgment, he seems to be good and simple, an upright man who fears God;13 he will do everything for you, and you will not be disappointed because I found him to be obedient and one of those who are said (...)14 both in actions and words. You will get to know him better than I can describe him. For God’s sake, may he be dear to you, as I am sure he will. My affairs move slowly, and my negligence delays them even more. Yet I will keep attending to them. My mother15 recommends herself to the prayers of the Countess and of Donna Francesca, and, first of all, to your prayers; Fra Bono16 and Mr. Francesco’s son17 asks for the same favor. Please, dear Father, don’t forsake me, and be my patron saint before God. May He set me free from my imperfections, faint-heartedness, and pride.From Cremona, the last day of May, 1530. The Victory Over Oneself should be written by me with deeds, not with ink.18 Your son in Christ,Anthony M. Zaccaria, PriestREFLECTIONSGod is generous and merciful. He does not only respond to our prayers, he also anticipates them. He wants our own good more than we ourselves do.Often times our response to God’s love is indifference. We give priority to things, and even ourselves, rather than God.Those who love conform themselves to God’s will. They renounce love of self; they “die to themselves.”The journey toward perfection is often slow. It may stop and even slip back. So at times we need a shake-up. We do not get discouraged. With God’s help, all is possible.We must devote ourselves to help others walk in the Spirit and to spur them on to give the best they can.QUESTIONSHow much interest do I take in, and how much time do I devote to, God and the Church?Am I aware that one gauge of my being in God is the time I devote to him and the importance I give to spiritual matters in my daily activities?Am I willing to sacrifice my own convenience for love of God?As I examine my life, can I honestly say that I have become better over the years?Do I encourage and help others grow spiritually?FOOTNOTES1. See Introduction of this letter and also Letters IV, V, and VII.2. See Antonio M. Gentili, “S. Antonio M. Zaccaria. Appunti per una Lettura Spirituale degli Scritti,” Quaderni di Vita Barnabitica 4 (1980) Part I; 6 (1983) Part II.3. Via de aperta verità (Way of Open Truth, 1523); Cognitione et vittoria de se stesso (The Knowledge of, and Victory over, Oneself, 1531); Philosophia divina (Divine Philosophy, 1531); Specchio interiore (Interior Mirror, published posthumously by Ludovica Torelli in 1540); Sentenze spirituali (Spiritual Sayings, published posthumously in 1583 by Giovan Paolo Folperto with the title Detti notabili [Notable Sayings]). 4. These were the reports of the meetings of the St. Barnabas community, the only Barnabite community until 1557.5. See p. 17, par. 3.6. See Angelo Cortenovis, Lettere Familiari (Milan, 1862) 252–253.7. Information on the original autograph and its copies was kindly supplied by Fr. Giuseppe M. Cagni, archivist of the General Archives (February 1998).8. Title given a lady in Italy.9. A laywoman from Vicenza who was called “Marescalca” (blacksmith) after her father’s trade. She was a member of the first mission band in Vicenza (1537). She was one of the widows (like Porzia Negri and Giulia Sfondrati) associated with the Angelics.10. Unidentified.11. No further identification available.12. Ludovica (Paola) Torelli (1499–1569), Countess of Guastalla. See Letter V, Introduction; also Letters I, IV, VI, and IX.13. Job 2:314. In light of the context, the illegible words in the manuscript could mean: “to be trustworthy.”15. Antonia Pescaroli: she married Lazzaro Zaccaria on February 2, 1501, and gave birth to Anthony Mary during the first half of December 1502. She died in 1544. See also Letter V.16. Fra Bono Lizzari, a hermit from Cremona. Together with Anthony Mary he was one of the earliest promoters of the Forty Hours Devotion. Although he secured permission to hold this devotion as early as 1534, it was actually introduced only three years later, in Milan. See also Letters II, III, and VI.17. Father and son most likely from Cremona.18. Anthony Mary is alluding to one of the spiritual writings of Fra Battista da Crema - perhaps his masterpiece - The Knowledge of, and Victory over, Oneself, which was to be published in Milan, March 31, 1531. Apparently, Fra Battista invited Anthony Mary to help him write that book, but the latter preferred to decline, perhaps out of humility.
We are God's workmanship, his poem, created in Christ Jesus. God is not a machine mass-producing religious experience industrial style. God is an artist. We are his work of art and we move the life with the grace of Christ. We should desire to be a work of art. This is the longing in The Guggenheim Grotto song, "Philosophia". As we engage our lives with Jesus Christ, the redemptive result is poetic. Our lives gain a graceful structure and poetic expression that is beautiful. Jesus is the poet who can rearrange the logos of our life, the words that tell our story, and do it in such a way that our life becomes a beautiful poem. For your life to be a work of art, for you life to become a graceful poem, the place to begin is to give your life over to the great Artist, the great Poet.
By: Linné, Carl von, 1707-1778Publication Details: Viennae, Austriae :Typis Joannis Thomae Trattner,1755.Contributed By: New York Botanical Garden, LuEsther T. Mertz Library
Sun, 1 Jan 1989 12:00:00 +0100 http://epub.ub.uni-muenchen.de/4300/ http://epub.ub.uni-muenchen.de/4300/1/4300.pdf Brück, Michael von Brück, Michael von (1989): Religiöser Pluralismus und Gottesbegriff. Zum Verhältnis von Vergleichen der Religionswisssenschaften und Theologie. In: Siguan, Miquel (Hrsg.), Philosophia pacis. Festschrift für R. Panikkar. Simbolo: Madrid, pp. 483-499. Evangelische Theologie
Sat, 1 Jan 1977 12:00:00 +0100 http://epub.ub.uni-muenchen.de/5655/ http://epub.ub.uni-muenchen.de/5655/1/5655.pdf Nikolaou, Theodor Nikolaou, Theodor (1977): Die Willensfreiheit bei Klemens von Alexandrien. In: Φιλoσoφία / Philosophia, Vol. 7: pp. 384-403. Katholische Theologie
Sun, 1 Jan 1679 12:00:00 +0100 http://epub.ub.uni-muenchen.de/10756/ http://epub.ub.uni-muenchen.de/10756/1/4Philos.807_3.pdf Sturm, Johann Christoph; Sauter, Johann Christoph Sturm, Johann Christoph und Sauter, Johann Christoph: De Philosophia Sectaria Et Electiva Dissertatio Academica. Aldtorffi[i]: Meyerus, 1679
Thu, 1 Jan 1688 12:00:00 +0100 http://epub.ub.uni-muenchen.de/11895/ http://epub.ub.uni-muenchen.de/11895/1/4Misc.87_1_8.pdf Moller, Daniel Wilhelm; Sturm, Leonhard Christoph Moller, Daniel Wilhelm und Sturm, Leonhard Christoph: De philosophia effectiva. Altdorfii: Schönnerstaedt, 1688 0
Sun, 1 Jan 1708 12:00:00 +0100 http://epub.ub.uni-muenchen.de/2750/ http://epub.ub.uni-muenchen.de/2750/1/4Jus2747_7.pdf Scherz, Johann Georg Scherz, Johann Georg: Dissertatio academica, quaestiones aliquot ex philosophia practica delibans. Argentorati: 1708
Tue, 1 Jan 1709 12:00:00 +0100 http://epub.ub.uni-muenchen.de/2726/ http://epub.ub.uni-muenchen.de/2726/1/4Jus2747_10.pdf Scherz, Johann Georg Scherz, Johann Georg: Disputatio Academica Quaestiones aliquot De Philosophia Practica delibans. Argentorati: Pastor, 1709
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