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A cybernetic and holographic model of the world. God and man, creation and evolution, religion and science, Heaven and Earth, causality and synchronicity, Yin and Yang, miracles and quantum phenomena, cosmogony and cosmology, cybernetic laws and fundamental principles, infinite and origin point, space-time dimensions, zodiac and energy meridians, Big Bang and Big Crunch, order and chaos, form and content, holographic principle and fractal behavior, ontology and phylogeny, clusters of galaxies and strange attractors, rays of creation and the principle of octaves, spirals and universal symbols, software and hardware, operating system and kernel, HAL and API, portals and interfaces, black holes and wormholes, malware and informational noise, dark matter and junk DNA, karma and dharma, soul and reincarnation, deadly sins and cardinal virtues, chakras and Fourier transform, energy-information field and aura, being and non-being.
This publication is a continuation of two earlier series of chroni cles, Philosophy of the Mid-Century (Firenze 1958/59) and Con temporary Philosophy (Firenze 1968), edited by Raymond Klibansky. Like the other series, these chronicles provide a survey of significant trends in contemporary philosophical discussion from 1970 to 1985. The need for such surveys has, I believe, increased rather than decreased over the last years. The philosophical scene appears, for various reasons, more complex than ever before. The continuing process of specialization in most branches, the emergence of new schools of thought, the convergence of interest (thought not neces sarily of opinion) of different traditions upon certain problems, the increasing attention being paid to the history of philosophy in discussions of contemporary problems, and the growing signifi cance for philosophical discourse of the social, political and cul tural situation in various regions of the world are the most impor tant contributory factors. Surveys of the present kind are a valu able source of knowledge of this complexity and may as such be an assistance in renewing the understanding of one's own philo sophical problems. The surveys, it is to be hoped, may also help to strengthen a world-wide Socratic element of modern philosophy, the dialogue or Kommunikationsgemeinschaft. So far, five volumes have been prepared for the new series.
"But the point of Burke's work, and the significance of his achievement, is not that he points out that religion and language affect each other, for this has been said before, but that he proceeds to demonstrate how this is so by reference to a specific symbolic context. After a discussion 'On Words and The Word,' he analysess verbal action in St. Augustine's Confessions. He then discusses the first three chapters of Genesis, and ends with a brilliant and profound 'Prologue in Heaven,' an imaginary dialogue between the Lord and Satan in which he proposes that we begin our study of human motives with complex theories of transcendence,' rather than with terminologies developed in the use of simplified laboratory equipment. . . . Burke now feels, after some forty years of search, that he has created a model of the symbolic act which breaks through the rigidities of the 'sacred-secular' dichotomy, and at the same time shows us how we get from secular and sacred realms of action over the bridge of language. . . . Religious systems are systems of action based on communication in society. They are great social dramas which are played out on earth before an ultimate audience, God. But where theology confronts the developed cosmological drama in the 'grand style,' that is, as a fully developed cosmological drama for its religious content, the 'logologer' can be further studied not directly as knowledge but as anecdotes that help reveal for us the quandaries of human governance." --Hugh Dalziel Duncan from Critical Responses to Kenneth Burke, 1924 - 1966, edited by William H. Rueckert (Minneapolis: University of Minnesota Press, 1969).