It really is true -- Fact : there is nothing greater than consciousness -- Consciousness is what you are -- Aliveness -- Fact : consciousness is the infinite itself -- Consciousness is not the "human mind" -- Whose life is it, anyway? -- The all-inclusiveness of consciousness -- To be God, God has to be -- Consciousness is neither physical nor metaphysical -- There is only one consciousness -- Consciousness is -- Fact : consciousness is what the present is -- (...) Check the credentials -- Cease ye from man -- Once upon a time -- How much distance or depth is there to a dream? -- The immediacy of all -- The spectrum of what isn't -- Love is what existence is -- Consciousness cannot ignore its own presence -- The present is all that is present -- Time is not continuous -- The present is perfection itself -- The infinite one -- I am not a duplex -- Now is undelayable -- Ideas cannot withhold themselves -- What is a statement of truth? -- You cannot be limited -- Majestic awareness -- Peace. (shrink)
Herbert Spencer: Legacies explores and assesses the impact of the ideas and work of the great Victorian polymath Herbert Spencer across a wide range of disciplines. In the course of the essays a significant re-evaluation of his influence on Victorian and Edwardian thought is provided. Spencer's contribution to the fields of sociology, anthropology, psychology, biology and ecology are considered, alongside his influence on key figures in science and philosophy. The book brings together scholars from a wide range of disciplines to (...) explore Spencer's nuanced and complex ideas and will be invaluable for historians of science and ideas, and all those interested in the intellectual culture of the late Victorian and Edwardian period. Contributors: Peter J. Bowler, James Elwick, Mark Francis, Bernard Lightman, Chris Renwick, Vanessa L. Ryan, John Skorupski, Michael W. Taylor, Stephen Tomlinson, and Jonathan H. Turner. (shrink)
Forty years ago, speaking of Peter of John Olivi’s commentaries on the Gospel of Matthew and the Gospel of John, Raoul Manselli affirmed that these texts prove that Olivi had “a vast knowledge of the exegetes who preceded him, a vivid perception of the role of the Bible within the contemporary life of the Church, and, last but not least, a vivid understanding of the complex significance and value of being Franciscan.”1 Undoubtedly, this judgment can also be extended to (...) the Lectura super Lucam, which Fortunato Iozzelli edited in 2010, thereby becoming the first of Olivi’s Gospel commentaries to be available in a modern edition.2 Iozzelli’s critical edition offers scholars a precious opportunity to better understand... (shrink)
The genomics “revolution” is spreading. Originating in the molecular life sciences, it initially affected a number of biomedical research fields such as cancer genomics and clinical genetics. Now, however, a new “wave” of genomic bioinformation is transforming a widening array of disciplines, including those that address the social, historical and cultural dimensions of human life. Increasingly, bioinformation is affecting “human sciences” such as psychiatry, psychology, brain research, behavioural research (“behavioural genomics”), but also anthropology and archaeology (“bioarchaeology”). Thus, bioinformatics is having (...) an impact on how we define and understand ourselves, how identities are formed and constituted, and, finally, on how we (on the basis of these redefined identities) assess and address some of the more concrete societal issues involved in genomics governance in various settings. This article explores how genomics and bioinformation, by influencing research agendas in the human sciences and the humanities, are affecting our self-image, our identity, the way we see ourselves. The impact of bioinformation on self-understanding will be assessed on three levels: (1) the collective level (the impact of comparative genomics on our understanding of human beings as a species), (2) the individual level (the impact of behavioural genomics on our understanding of ourselves as individuals), and (3) the genealogical level (the impact of population genomics on our understanding of human history, notably early human history). This threefold impact will be assessed from two seemingly incompatible philosophical perspectives, namely a “humanistic” perspective (represented in this article by Francis Fukuyama) and a “post-humanistic” one (represented by Peter Sloterdijk). On the basis of this analysis it will be concluded that, rather than focussing on human “enhancement” by adding or deleting genes, genome-oriented practices of the Self will focus on using genomics information in the context of identity-formation. Genomic bioinformation will increasingly be built into our self-images and used in order to tailor and adapt our practices of Self to our “personalised” genome. We will keep working on ourselves, no doubt, not by modifying our genomes, but rather by fine-tuning our behaviour. What we are experiencing is a bioinformatisation of the life-world. Genomics-based technologies will increasingly pervade our daily lives, our autobiographies and narratives, as well as our anthropologies, rather than our genomes as such. (shrink)
The Seventh Sense is the definitive study of the aesthetic theory of the great eighteenth-century philosopher Francis Hutcheson, arguably the founder of the modern discipline of aesthetics, and one of the most important figures of the Scottish Enlightenment. This new edition brings Peter Kivy's seminal work back into print, substantially expanded by the addition of seven essays, which deal primarily with Hutcheson's relation to other thinkers, and his influence on eighteenth- and early nineteenth-century aesthetics.Part I of The Seventh (...) Sense presents a detailed analysis of Hutcheson's aesthetic theory. Part II traces the considerable influence of Hutcheson's theory up to the early years of the nineteenth century. Part III is a new and substantial addition to the original work, collecting Peter Kivy's essays on this topic since the first edition appeared, which deal primarily with Hutcheson, David Hume, and Thomas Reid. Philosophers of art, historians of philosophy, and historians working on eighteenth-century European art and culture will find this new edition an invaluable resource. (shrink)
Lam, Joseph On 11 April 2015 Pope Francis called for a special of Year of Mercy, which subsequently was symbolically inaugurated with the opening of the Holy Doors of the Basilicas of St Peter and of St John in Rome on 8 December. According to the Argentinian Pontiff, upon whose episcopal ministry is placed the maxim miserendo atque eligendo, mercy is the key element leading to the rediscovery of the spiritual joy that appears to have faded away in (...) the life of the church. To counter this pessimism, Francis reminds his flock of the affectionate and tenderhearted look of God, whose merciful and loving gaze enriches and liberates the life of every Christian: 'Thanks solely to this encounter or renewed encounter with God's love, which blossoms into an enriching friendship, we are liberated from our narrowness and self-absorption'. Yet, Francis in his major teaching documents seems to caution against the concept of happiness, even though his description of the effects produced by the mercy and joy of the Gospel leads to human growth, within which human happiness is understood as a right. He has called for an integral development that includes society's most neglected members,6 and that respects and includes all forms of existence. Nonetheless, it is not a soft choice, as if mercy opens the door to all forms of pleasure as long as they make people happy. (shrink)
In this paper and the next I discuss Peter Singer’s approach to answering the question of how one ought to live with nonhuman animals. In the first paper I situate Singer’s work within the larger historical context of moral concern for animals, looking at previous public consensus on the issue, its breakdown and its re-emergence with Singer in the 1970s. In the second paper, I take a closer look at Singer’s highly influential book, Animal Liberation , and argue that (...) as activist literature, his chapter on animal experimentation for example can be seen as morally persuasive in ways other than simply as an example of of speciesism. How I do this is to place Singer’s work side by side that of 19th century activist Francis Power Cobbe’s, in particular her pamphlet Light in Dark Places , and examine their work against the criticisms from scientists defending the practice of animal experimentation. (shrink)
Now reissued with substantial new material, The Seventh Sense is the definitive study of the aesthetic theory of the great eighteenth-century philosopher Frances Hutcheson, and its huge influence on British aesthetics. Peter Kivy's book is a seminal work on early modern aesthetics, and has been much in demand since going out of print some years ago; this new edition brings the book up to date with the addition of eight essays that Kivy has written on the subject since 1976.
This article assesses the role of the laws of the French logician and educational reformer Petrus Ramus in the writings of Francis Bacon. The laws of Ramus derive from Aristotle’s grounds for necessary propositions. Necessary propositions, according to Aristotle, Ramus, and Bacon, are required for the premises of scientific syllogisms. It is argued that in Bacon’s Advancement of Learning and De augmentis scientiarum the only role for these laws is in the transmission of knowledge that has already been acquired. (...) However, in the early Valerius Terminus Bacon also considered them to be relevant to the interpretation of nature. Interestingly, this, in turn, sheds light on the two precepts for the discovery of forms in Aphorism 4 of Book Two of the Novum organum that appear to derive from Valerius Terminus. All of this bears importantly on Bacon’s views on the problem of gaining epistemic access to the inner natures or forms of things. (shrink)
The volume is an excellent introduction to experimental natural philosophy and to moral and political philosophy in English-speaking countries in the seventeenth century, but the reader should be aware that other historically significant and philosophically interesting arguments from the period are not addressed.
This paper suggests that Bacon offers an Augustinian (rather than a purely Stoic) model of the “culture of the mind.” He applies this conception to natural philosophy in an original way, and his novel application is informed by two related theological concerns. First, the Fall narrative provides a connection between the cultivation of the mind and the cultivation of the earth, both of which are seen as restorative of an original condition. Second, the fruit of the cultivation of the mind (...) is the virtue of charity, which is understood not only as curing the mind of the individual, but as contributing to human welfare and ameliorating some of the material losses that resulted from the Fall. (shrink)