The classic follow-up to the bestselling "The Crack in the Cosmic Egg " - Explains the process of acculturation and the mechanisms that create our self-limiting "cosmic egg" of consensus reality - Reveals how our biological development innately creates a "crack" in our cosmic egg--leaving a way to return to the unencumbered consciousness of childhood - Explores ways to discover and explore the "crack" to restore wholeness to our minds and reestablish our ability to create our own realities In this (...) classic follow-up to his bestselling "The Crack in the Cosmic Egg," Joseph Chilton Pearce explains the process of acculturation and the mechanisms that create our self-limiting "cosmic egg" of consensus reality. Laying the groundwork for his later classic "Magical Child," Pearce shows that we go through early childhood connecting with the world through our senses. With the development of language and the process of acculturation not only do our direct experiences of the world become much less vivid but our innate states of nonordinary consciousness become suppressed. Trapped in a specific cultural context--a "cosmic egg"--we are no longer able to have or even recognize mystical experiences not mediated by the limitations of our culture. Motivated primarily by a fear of death, our enculturation literally splits our minds and prevents us from living fully in the present. Drawing from Carlos Castaneda's writings about Don Juan and the sense of "body-knowing," Pearce explores the varieties of nonordinary consciousness that can help us return to the unencumbered consciousness of our infancy. He shows that just as we each create our own cosmic egg of reality through cultural conditioning, we also innately create a "crack" in that egg. Ultimately certain shifts in our biological development take place to offset acculturation, leaving an avenue of return to our primary state. Pearce examines the creation of the "egg" itself and ways to discover its inherent cracks to restore wholeness to our minds, release us from our fear of death, and reestablish our ability to create our own realities through imagination and biological transcendence. (shrink)

The classic work that shaped the thought of a generation with its powerful insights into the true nature of mind and reality. - Defines culture as a "cosmic egg" structured by the mind's drive for logical ordering of its universe. - Provides techniques allowing individuals to break through the vicious circle of logic-based systems to attain expanded ways of creative living and learning. The sum total of our notions of what the world is--and what we perceive its full potential to (...) be--form a shell of rational thought in which we reside. This logical universe creates a vicious circle of reasoning that robs our minds of power and prevents us from reaching our true potential. To step beyond that circle requires a centering and focus that today's society assaults on every level. Through the insights of Teilhard, Tillich, Jung, Jesus, Carlos Castaneda, and others, Joseph Chilton Pearce provides a mode of thinking through which imagination can escape the mundane shell of current construct reality and leap into a new phase of human evolution. This enormously popular New Age classic is finally available again to challenge the assumptions of a new generation of readers and help them develop their potential through new creative modes of thinking. With a masterful synthesis of recent discoveries in physics, biology, and psychology, Pearce reveals the extraordinary relationship of mind and reality and nature's blueprint for a self-transcending humanity. (shrink)

Challenging constructs of mind and reality.

The focus on this volume is on logic and how the logic of foundational hierarchies may be applied to clarify the relationship between sociological theory and empirical research. The author articulates a logical calculus as a method for theory construction.

The Logical Foundations of Social Theory describes Gert Mueller’s argument that physical, biological, social, moral, and cultural reality form an asymmetrical hierarchy of founding and controlling relationships that condition social reality rather than mechanically determining it. This book analyzes social stratification, the moral order, and culture systems.

During Hallowe'en of 1970, the Department of Philosophy of the Univer sity of Western Ontario held its annual fall colloquium at London, On tario. The general topic of the sessions that year was conceptual change. The thirteen papers composing this volume stem more or less directly from those meetings; six of them are printed here virtually as delivered, while the remaining seven were subsequently written by invitation. The programme of the colloquium was to have consisted of major papers delivered by (...) Professors Wilfrid Sellars, Stephan Korner, Paul Ziff and Hilary Putnam, with shorter commentary thereupon by Professors Robert Binkley, Joseph Ullian, Jerry Fodor and Robert Barrett, respec tively. And that is the way it happened, with one important exception: at the eleventh hour, Sellars and Binkley exchanged roles. This gave Binkley the rather unusual and challenging task of providing a suitable Sellarsian answer to a question not of his own asking - for Binkley's paper was written under Sellars' original title. Sellars' own contribution to the vo lume is perhaps more nearly what he would have presented as main speaker than a direct response to Binkley. However, it has seemed best, on balance, to attempt no further stylistic accommodation of the one paper to the other; their mutual philosophical relevance will be evident in any case. The editors would here like to extend special thanks to both Sellars and Binkley for their extraordinary efforts under the circumstances. (shrink)

Recent advances in a variety of scientific disciplines have revealed the limitations of the Newtonian-Cartesian model of the universe. One of the interesting aspects of this development is the increasing convergence of science and the "perennial philosophy." The new research has led to a critical revaluation of ancient spiritual systems long ignored or rejected because of their assumed incompatibility with science. Here are Swami Muktananda on the mind. Swami Prajnananda on Karma. Swami Kripananda on the Kundalini. Ajit Mookerjee on the (...) Kundalini. Joseph Chilton Pearce on spiritual development. Mother Teresa on love and service. Jack Kornfield on Buddhism for Americans. Fritjof Capra on the new paradigms. Rupert Sheldrake on morphic resonance. Karl Pribram on the holographic model. Claudio Naranjo on meditation, and more. The papers in this book were presented at the seventh Conference of the International Transpersonal Association held in Bombay. The ITA is a non-profit organization that brings together individuals of different nationalities, professions, and philosophical or spiritual preferences who share in the view that there is a fundamental unity underlying all of humanity and the material world. The cover photo is from the William Rockhill Nelson Gallery of Art in the Atkins Museum of Fine Arts, Kansas City, Missouri. (shrink)

This paper outlines three broad ways one might think about logical correctness: the Realist approach, the One-Language approach and my own Neo-Carnapian view. Although the realist and one-language views have dominated the philosophy of logic in recent years, I argue against them, favouring of the Neo-Carnapian approach.

This paper studies Wittgenstein’s later observations on moral disagreements. First, it examines the practice of reason-giving and justification in moral disa-greement. It argues that, for Wittgenstein, moral reasons are descriptions which are used to justify a moral evaluation. Second, it explains that the adequacy and conclusiveness of moral reasons and justifications are dependent on their appeal to whomever they are given, not on how the world is. Third, it shows that Wittgenstein’s remarks on the inconclusiveness of moral reasons and jus-tification (...) do not entail a commitment to moral relativism. Lastly, it shows how Wittgenstein’s observations can be used in future investigations to develop a new picture of deep moral disagreements. (shrink)

According to commonsense, some collections of objects compose wholes, and others do not. However, philosophers have found serious difficulties with attempts to preserve this thesis, and especially with attempts to preserve the existence of just those composite objects recognized by commonsense. In this paper, I defend a classical solution to this problem: "it is the mind that maketh each thing to be one" (Berkeley, Siris, sect. 356). According to this view, which I call 'mereological idealism,' it is when a plurality (...) is united in thought under a concept that a unified whole comes to exist. After explaining the view in more detail, I show how it escapes three standard arguments against commonsense views of composition. (shrink)

Alexander Pruss and I have proposed an analysis of omnipotence which makes no use of the problematic terms 'power' and 'ability'. However, this raises an obvious worry: if our analysis is not related to the notion of power, then how can it count as an analysis of omnipotence, the property of being all-powerful, at all? In this paper, I show how omnipotence can be understood as the possession of infinite power (general, universal, or unlimited power) rather than the possession of (...) particular powers. I then argue that the ordinary notions of particular powers or abilities can be understood as applying vague limitations to the notion of infinite power. The vagueness of these limitations is the source of the well-known difficulties in the analysis of ability. (shrink)

This commentary aims to place Grace de Laguna’s critique of pragmatism in its historical context. It examines her 1904 response to Henry Heath Bawden, her 1909 attack on John Dewey’s immediate empiricism, and her 1910 book Dogmatism and Evolution, focusing on the following question: Why did she describe her approach as an attempt to complete the pragmatists’ Darwinian revolution in logic?

Explores the extraordinary states of expanded consciousness that arise during comas, both positive and negative.

Being versus seeming.--Doing versus dreaming.--The aristocracy of service.--Emotion, intellect and action.--Love, fear, hate.--Freedom thru the truth.--The limitations of knowledge.

(1998). Constitutional conscience: Criminal justice and public interest ethics. Criminal Justice Ethics: Vol. 17, No. 2, pp. 33-41. doi: 10.1080/0731129X.1998.9992056.

Many science teachers are presented with the challenge of characterizing science as a dynamic, human endeavour. Perspectivism, as a hermeneutic philosophy of science, has the potential to be a learning tool for teachers as they elucidate the complex nature of science. Developed earlier by Nietzsche and others, perspectivism has recently re-emerged in the context of the philosophy of science in the work of Ronald Giere. Giere presents a compelling case that scientific theories and scientific observation are perspectival by using science (...) itself. There are many tangible examples already present in science textbooks which, when approached in a certain way, offer an exciting opportunity for a realistic incorporation of philosophy of science into the classroom. Furthermore, introducing perspectivism to students necessitates an engagement with notions such as truth, reality, perception and experimentation, through a familiar medium, while painting a nuanced conception of the nature of science. (shrink)

Behavioral scientists routinely publish broad claims about human psychology and behavior in the world's top journals based on samples drawn entirely from Western, Educated, Industrialized, Rich, and Democratic (WEIRD) societies. Researchers – often implicitly – assume that either there is little variation across human populations, or that these “standard subjects” are as representative of the species as any other population. Are these assumptions justified? Here, our review of the comparative database from across the behavioral sciences suggests both that there is (...) substantial variability in experimental results across populations and that WEIRD subjects are particularly unusual compared with the rest of the species – frequent outliers. The domains reviewed include visual perception, fairness, cooperation, spatial reasoning, categorization and inferential induction, moral reasoning, reasoning styles, self-concepts and related motivations, and the heritability of IQ. The findings suggest that members of WEIRD societies, including young children, are among the least representative populations one could find for generalizing about humans. Many of these findings involve domains that are associated with fundamental aspects of psychology, motivation, and behavior – hence, there are no obviousa priorigrounds for claiming that a particular behavioral phenomenon is universal based on sampling from a single subpopulation. Overall, these empirical patterns suggests that we need to be less cavalier in addressing questions ofhumannature on the basis of data drawn from this particularly thin, and rather unusual, slice of humanity. We close by proposing ways to structurally re-organize the behavioral sciences to best tackle these challenges. (shrink)

This paper takes as its focus the adoption by the Co‐operative Wholesale Society of what appears to be a socially responsible stance on food labelling practice and policy through the publication of a public report and a proposed code of practice.The central issue in the debate surrounding labelling is the question of ‘asymmetric information’ (when one party knows more about a product than the other). In order to function, markets need perfect information. The existence of asymmetric information gives rise to (...) ‘market failure’ which prevents the ‘free market’ from functioning according to the laissez faire model. It can be argued that regulation will overcome this problem. However, this paper counters this argument on several grounds. In the first part of the paper labelling is examined as a textual construction, and ethical dimensions are revealed through an awareness of discourse and signification, which gives rise to a view of packaging as a version of reality partially built through connotation and association.The second part of the paper examines political and regulatory concerns. Marketing and economic theories are discussed in terms of their impact upon ethical issues in food labelling. Sense is made of various arguments about the policy and practice of food regulation – particularly in the wake of the James Report calling for the establishment of a Food Standards Agency. Tactics for resisting regulation are also examined. The paper analyses the role and motivation of the CWS in taking these steps.Consideration is given to the issue of where responsibility for information giving and public health education might lie, and what phenomena act as barriers to increased public awareness and action on dietary matters. Finally the debate over food labelling is used as an example of why it is problematic (and possibly unethical) to promote the free market model as the only sensible alternative to other modes of economic organisation. (shrink)

Leading social innovation is challenging. Creating enduring social innovation requires navigating the tension of simultaneously engaging top-down and shared leadership. We outline the crux of the challenge and provide key takeaways and practical advice for the tandem deployment of top-down and shared leadership for social innovation success.

Part of the nonfiction Orca Think series, this book gives young readers the tools to think about the physical, social and emotional needs of pets, farm animals and wild animals using the Five Freedoms.

"When Alexis de Tocqueville wrote his seminal work Democracy in America (1835), he regarded democracy as the future of the West. Subsequent events, from the collapse of communism to the recent popular uprisings in North Africa and the Middle East, seem to confirm his prescience. But a closer look at the history of democracy from the 1830s down to the present reveals a far more complicated picture. In fact, author Chilton Williamson Jr. concludes, the future appears rather unpromising for (...) democratic institutions around the world. After Tocqueville traces that history and examines that future. Williamson shows that in Europe democracy has tended toward socialism, in America toward nationalism. Indeed, the definitions and concepts of "democracy" have become so varied that the very term democracy is in effect meaningless--something upon which people have never been able to agree, and never will"--. (shrink)

"First published by Oxford University Press, 1916."--Title page verso.

Business scholars have recently proposed that the virtue of personal wisdom may predict leadership behaviors and the quality of leader–follower relationships. This study investigated relationships among leaders’ personal wisdom—defined as the integration of advanced cognitive, reflective, and affective personality characteristics (Ardelt, Hum Dev 47:257–285, 2004)—transformational leadership behaviors, and leader–member exchange (LMX) quality. It was hypothesized that leaders’ personal wisdom positively predicts LMX quality and that intellectual stimulation and individualized consideration, two dimensions of transformational leadership, mediate this relationship. Data came from (...) 75 religious leaders and 1–3 employees of each leader (N = 158). Results showed that leaders’ personal wisdom had a positive indirect effect on follower ratings of LMX quality through individualized consideration, even after controlling for Big Five personality traits, emotional intelligence, and narcissism. In contrast, intellectual stimulation and the other two dimensions of transformational leadership (idealized influence and inspirational motivation) did not mediate the positive relationship between leaders’ personal wisdom and LMX quality. Implications for future research on personal wisdom and leadership are discussed, and some tentative suggestions for leadership development are outlined. (shrink)

There are fundamental differences between the explanation of scientific change and the explanation of technological change. The differences arise from fundamental differences between scientific and technological knowledge and basic disanalogies between technological advance and scientific progress. Given the influence of economic markets and industrial and institutional structures on the development of technology, it is more plausible to regard technological change as a continuous and incremental process, rather than as a process of Kuhnian crises and revolutions.