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This book shows that, far from incorporating everything into an all-consuming necessity, Hegel's philosophy requires the novelty of unexpected contingencies to maintain its systematic pretensions. John Burbidge explores how Hegel applied this approach to chemistry, biology, psychology and history, and proposes implications on contemporary science.
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An argument that what is usually dismissed as the “mystical shell” of Hegel's thought—the concept of absolute knowledge—is actually its most “rational kernel.” This book sets out from a counterintuitive premise: the “mystical shell” of Hegel's system proves to be its most “rational kernel.” Hegel's radicalism is located precisely at the point where his thought seems to regress most. Most current readings try to update Hegel's thought by pruning back his grandiose claims to “absolute knowing.” Comay and Ruda invert this deflationary gesture by inflating what seems to be most trivial: the absolute is grasped only in the minutiae of its most mundane appearances. Reading Hegel without presupposition, without eliminating anything in advance or making any decision about what is essential and what is inessential, what is living and what is dead, they explore his presentation of the absolute to the letter. The Dash is organized around a pair of seemingly innocuous details. Hegel punctuates strangely. He ends the Phenomenology of Spirit with a dash, and he begins the Science of Logic with a dash. This distinctive punctuation reveals an ambiguity at the heart of absolute knowing. The dash combines hesitation and acceleration. Its orientation is simultaneously retrospective and prospective. It both holds back and propels. It severs and connects. It demurs and insists. It interrupts and prolongs. It generates nonsequiturs and produces explanations. It leads in all directions: continuation, deviation, meaningless termination. This challenges every cliché about the Hegelian dialectic as a machine of uninterrupted teleological progress. The dialectical movement is, rather, structured by intermittency, interruption, hesitation, blockage, abruption, and random, unpredictable change—a rhythm that displays all the vicissitudes of the Freudian drive.
This book systematically creates a general descriptive theory of scientific change that explains the mechanics of changes in both scientific theories and the methods of their assessment. It was once believed that, while scientific theories change through time, their change itself is governed by a fixed method of science. Nowadays we know that there is no such thing as an unchangeable method of science; the criteria employed by scientists in theory evaluation also change through time. But if that is so, how and why do theories and methods change? Are there any general laws that govern this process, or is the choice of theories and methods completely arbitrary and random? Contrary to the widespread opinion, the book argues that scientific change is indeed a law-governed process and that there can be a general descriptive theory of scientific change. It does so by first presenting meta-theoretical issues, divided into chapters on the scope, possibility and assessment of theory of scientific change. It then builds a theory about the general laws that govern the process of scientific change, and goes into detail about the axioms and theorems of the theory.
Sebastian Rödl undermines a foundational dogma of contemporary philosophy: that knowledge, in order to be objective, must be knowledge of something that is as it is, independent of being known to be so. This profound work revives the thought that knowledge, precisely on account of being objective, is self-knowledge: knowledge knowing itself.
It's amazing how significantly our lives can change in such a short amount of time. Whether it's a fateful meeting with an old friend, a chance encounter, or an epiphany that seems to materialize from thin air, the lifelong chain of events that follow forever set us on a different path. My life changed in a matter of minutes. The choices I made led me to a life of crime and caused me to become the worst sort of criminal; I became a traitor to the country of New York. For better or worse, the path my life has taken is irreversible. I've killed, I've died, and I've risked my life in attempt to destroy a society built on over one hundred years of lies and corruption. Though I have regrets, I'm proud of the way I handled things. My name is Jacob Ashton, and this is my story. Absolute Knowledge is the first of a trilogy which takes place in a dark, futuristic New York City set in 2146. The country of New York is divided into three physical tiers and the faceless Government is working to establish Absolute Knowledge. Working as Thinkers, the citizens of the Slums are paid for their thoughts and given vouchers needed to sustain their cost of living. Since the Government controls almost everything, most citizens are forced to either work as Thinkers or turn to a life of disconnect from society under the harshest of conditions. In Absolute Knowledge, every thought has a price.
Complete reference edition. A new philosophical system created by Sorin Cerin. Its principles are: 1. The only true philosophy is the one accepting that Man does neither know the Truth, and implicitly, nor philosophy. 2. Man shall never neither know the Absolute Truth nor the Absolute Knowledge because his entire existence is based on the Illusion of Life. 3. Any philosophical system or philosopher which will pretend that says the Truth is liar. 4. The Coaxialism is, by excellence, the philosophy that does NOT pretend that it speaks the Truth, yet that accepts applications which sustain the reporting of the Illusion of Life to the Truth. 5. The Essence of the Truth consists in its reflection at the Elements appeared before its, as are those of Open Knowledge coming from the State of Fact. 6. The Coaxialism accepts operation with the opposites of the opposites of the Existence, with or without to be necessary the reporting to it, determining the Coaxiology. 7. Each Opposite has at Infinite another Opposite identical to it. 8. With as, an Opposite, is farther, so, between it and the Element opposable are inserted a larger number of opposites, with so the similarities between them will be more pronounced, and, with as, the number of opposites intercalated between the two Elements, will be smaller, with so, the contrasts between them will be more pronounced. 9. How can we speak of Universes without substrate in Existence, we can speak of the Knowledge without substrate in essence, hence, without subject. 10. The factor will always be the opposite of the infinity, face to which it will report as finite, just as the Knowledge is reported to the Un-knowledge, and the life to Death. In understanding coaxial, the Factor will be equivalent to God, the Unique Creator but and, by chance, face of his worlds. 11. In the worlds of each Creator Factor and Unique by Chance it will reflect all other Creator Factors and Unique by Chance under form of numbers, from ONE, which is the Primordial Factor, up to an infinite minus ONE of theCreator Factors and Unique Chance.
A major and comprehensive study of the philosophy of Hegel, his place in the history of ideas, and his continuing relevance and importance. Professor Taylor relates Hegel to the earlier history of philosophy and, more particularly, to the central intellectual and spiritual issues of his own time. He engages with Hegel sympathetically, on Hegel's own terms and, as the the subject demands, in detail. We are made to grasp the interconnections of the system without being overwhelmed or overawed by its technicality. We are shown its importance and its limitations, and are enabled to stand back from it.
With the appearance of my first philosophical studies but also of aphorisms, I initially published the book entitled Bible of the Light and then a more complete form of the book Bible of the Light was the book entitled The Illuminati Bible, so that in present to publish the full form of the Bible, which I felt that it will be perfected with the help of God, and which I decided to call the Illuminati Bible of Divine Light. Some will wonder why I chose this name of The Illuminati Bible starting with that book published in 2014, the content of which is also in this book called the Illuminati Bible of Divine Light which in turn contains many other parts? Simple. Firstly because I wanted to help, in Good, the Karma of this World, because Illuminati and Enlightenment are spoken of in negative terms, and secondly because Illuminati comes from Enlightenment, and true Enlightenment cannot bring the Evil, nor can it be the Evil, vile. True Enlightenment must be based only on Good and never on bringing the Evil as the supreme Wickedness. Therefore, in order to improve the Karma of Mankind, I show that Enlightenment does not consist in Wickedness but in combating Wickedness. The enlightened ones cannot be a hidden group of people who lead humanity out of the shadows committing all sorts of evils and abuses to maintain power.These people are by no means Enlightened but Dark. If there really are some in such a situation then they use the term Illuminati or Enlightened falsely. How, just as Dark are those who dirtyly attack on the true Illuminati or Enlightened only out of obscure interests of a religious nature, for fear that the Enlightened ones might open the souls of the People and show them the Way to the Truth from which some high prelates that are at the head of certain churches flee, who are afraid that, if the Truth would be found, they will lose both their financial and their decision-making power. I believe that the future will belong to those truly Enlightened, the true Illuminati. A thing is to use Evil to bring through it, Good and another is to use Evil to bring through it the Wickedness. The true Enlightened and not Dark are those who understand that the Evil can only be used for Good when he can do it, and the Good only for the Evil less Evil, when the Good itself can lead to destruction, disaster or pain. The real Bad People, the Dark Ones, are the ones who use both Good and Evil to do as much as possible Evil and not Good. Mankind must understand that the Evil and Good, the God and the Devil are an Entity with two distinct characteristics, an Entity that defines our True God, that is, our Creator Factor and Unique-Incidentally. Therefore, in order to improve the Karma of this World, we will have to pray to the Universal Consciousness formed by the Universal Pure Language.That is, to pray to the Divine Light of all the Worlds, the Supreme God of Intelligence, which to inspire our thoughts so that to use in moderation both Good and Evil, for the ultimate purpose of doing and bringing through us as much as possible Good. Why didn't I let in continuation the name of the Illuminati Bible and to this new, much deeper work of the Bible and call it the Illuminati Bible of Divine Light ? Because compared to the other book called the Illuminati Bible, the Illuminati Bible of Divine Light contains in addition to the content of that book many other new chapters that appeared with the new Wisdom Collections or with the final form of the Coaxialism.(Sorin Cerin)