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In these lively and provocative essays, philosopher, polymath and all-round intellectual heavyweight, Raymond Tallis debunks commonplace truths, exposes woolly thinking and pulls the rug from beneath a wide range of commentator whether scientist, theologian, philosopher or pundit. Tallis takes to task much of contemporary science and philosophy, arguing that they are guilty of taking us down ever narrowing conduits of problem solving that only invite ever more complex responses and in doing so have lost sight of "wonder" - the metaphysical intoxication that first gave birth to philosophy 2,500 years ago. Tallis tackles some meaty topics - memory, time, language, truth, fiction, consciousness - but always with his characteristic verve, insight and wit. These essays showcase Tallis's skill for getting to the heart of the matter and challenging us to see, and wonder, in different ways. Wonder is the proper state of humankind, and as these essays show it has no more forceful a champion than Raymond Tallis.
In his philosophical reflections on the art of lingering, acclaimed cultural theorist Byung-Chul Han argues that the value we attach today to the vita activa is producing a crisis in our sense of time. Our attachment to the vita activa creates an imperative to work which degrades the human being into a labouring animal, an animal laborans. At the same time, the hyperactivity which characterizes our daily routines robs human beings of the capacity to linger and the faculty of contemplation. It therefore becomes impossible to experience time as fulfilling. Drawing on a range of thinkers including Heidegger, Nietzsche and Arendt, Han argues that we can overcome this temporal crisis only by revitalizing the vita contemplativa and relearning the art of lingering. For what distinguishes humans from other animals is the capacity for reflection and contemplation, and when life regains this capacity, this art of lingering, it gains in time and space, in duration and vastness.
In Balanced Wonder: Experiential Sources of Imagination, Virtue, and Human Flourishing, Jan B. W. Pedersen digs deep into the alluring topic of wonder and argues in a scholarly yet accessible way that the experience of wonder, when balanced, serves as a strong contributor to human flourishing. Along the way, Pedersen describes seven properties of wonder and shows how wonder it is distinct from other altered states, including awe, horror, the sublime, curiosity, amazement, admiration, and astonishment. Examining the contribution of both emotion and imagination in the experience of wonder--—filtered through the Neo-Aristotelian work of philosophers Douglas Rasmussen, Alasdair MacIntyre, and Martha Nussbaum--—Pedersen also makes it clear that wonder may contribute to human flourishing in various ways, such as the widening of perception, extension of moral scope or sensitivity, a wondrous afterglow, openness, humility, an imaginative attitude, reverence, and gratitude. Importantly, for wonder to act as a strong contributor to human flourishing one needs to wonder at the right thing, in the right amount, in at the right time, in the right way, and for the right purpose.
Is a life cycle that depends on eating or being eaten compatible with a creation in which 'the heavens are telling the glory of God; and the firmament proclaims His handiwork'? Are animal death and extinction manifestations of a good God's majesty and power? When creating the world, did God use animal death and extinction as a means to realize his intentions? This study challenges the view that the emergence and acceptance of the theory of evolution brought a break in thinking about animal suffering in a good creation. Even before Darwin, people thought about animal suffering, about how God's goodness and good creation related to this, and about whether animals were already subject to death in paradise. Historically, Charles Darwin's theory of evolution did not form a watershed in the debate about animal suffering, nor did concerns about animal suffering only emerge with the Darwinian theory of evolution.
Recovering the forgotten discipline of Natural Philosophy for the modern world This book argues for the retrieval of 'natural philosophy', a concept that faded into comparative obscurity as individual scientific disciplines became established and institutionalized. Natural philosophy was understood in the early modern period as a way of exploring the human relationship with the natural world, encompassing what would now be seen as the distinct disciplines of the natural sciences, mathematics, music, philosophy, and theology. The first part of the work represents a critical conversation with the tradition, identifying the essential characteristics of natural philosophy, particularly its emphasis on both learning about and learning from nature. After noting the factors which led to the disintegration of natural philosophy during the nineteenth century, the second part of the work sets out the reasons why natural philosophy should be retrieved, and a creative and innovative proposal for how this might be done. This draws on Karl Popper's 'Three Worlds' and Mary Midgley's notion of using multiple maps in bringing together the many aspects of the human encounter with the natural world. Such a retrieved or 're-imagined' natural philosophy is able to encourage both human attentiveness and respectfulness towards Nature, while enfolding both the desire to understand the natural world, and the need to preserve the affective, imaginative, and aesthetic aspects of the human response to nature.
Literary studies still lack an extensive comparative analysis of different kinds of literature, including ancient and non-Western. How Literary Worlds Are Shaped. A Comparative Poetics of Literary Imagination aims to provide such a study. Literature, it claims, is based on individual and shared human imagination, which creates literary worlds that blend the real and the fantastic, mimesis and genre, often modulated by different kinds of unreliability. The main building blocks of literary worlds are their oral, visual and written modes and three themes: challenge, perception and relation. They are blended and inflected in different ways by combinations of narratives and figures, indirection, thwarted aspirations, meta-usages, hypothetical action as well as hierarchies and blends of genres and text types. Moreover, literary worlds are not only constructed by humans but also shape their lives and reinforce their sense of wonder. Finally, ten reasons are given in order to show how this comparative view can be of use in literary studies. In sum, How Literary Worlds Are Shaped is the first study to present a wide-ranging and detailed comparative account of the makings of literary worlds.
These essays, written in the spirit of Goethe’s Epimetheus who "traces the quick deed to the dim realm of form-combining possibilities", display the depth and breadth of Tallis’s fascination with our lives. Whether discussing philosophical "hardy perennials" like time, or a mundane artefact like ink, Tallis challenges us to think differently about who we are and why we are. The first part of the book – Analysis – dives into the deep-end to explore some of the big questions in philosophy: perception, knowledge and belief; time; the relationship between mathematics and reality; and probability and causation. The middle section – Tetchy Interludes – takes a wry look at some aspects of contemporary art; stupidity (including the author’s own); and Christmas. The third part – Celebration – is more experimental in both its subject matter and treatment. It celebrates the complexity of ordinary, everyday consciousness by contemplating the miracle of speech, artefacts that have transformed our lives (and what they reveal about our cognition) such as the wheel, the sail, and ink; and ‘snapshots’ of the author’s own consciousness on an ordinary day, of past consciousness, as captured in historical memory. Notwithstanding their diversity in theme and style, these essays share the common aim of discovering and celebrating the submerged riches in the "quick deeds" of our everyday lives and perceptions.
Neuroscience has made astounding progress in the understanding of the brain. What should we make of its claims to go beyond the brain and explain consciousness, behaviour and culture? Where should we draw the line? In this brilliant critique Raymond Tallis dismantles "Neuromania", arising out of the idea that we are reducible to our brains and "Darwinitis" according to which, since the brain is an evolved organ, we are entirely explicable within an evolutionary framework. With precision and acuity he argues that the belief that human beings can be understood in biological terms is a serious obstacle to clear thinking about what we are and what we might become. Neuromania and Darwinitis deny human uniqueness, minimise the differences between us and our nearest animal kin and offer a grotesquely simplified account of humanity. We are, argues Tallis, infinitely more interesting and complex than we appear in the mirror of biology. Combative, fearless and thought-provoking, Aping Mankind is an important book and one that scientists, cultural commentators and policy-makers cannot ignore. This Routledge Classics edition includes a new preface by the Author.
The promise of magic has always commanded the human imagination, but the story of industrial modernity is usually seen as a process of disenchantment. Drawing on the writings and performances of the so-called 'Golden Age Magicians' from the turn of the twentieth century, Chris Goto-Jones unveils the ways in which European and North American encounters with (and representations of) Asia - the fabled Mystic East - worked to re-enchant experiences of the modern world. Beginning with a reconceptualization of the meaning of 'modern magic' itself - moving beyond conventional categories of 'real' and 'fake' magic - Goto-Jones' acclaimed book guides us on a magical mystery tour around India, China, and Japan, showing us levitations and decapitations, magic duels and bullet catches, goldfish bowls and paper butterflies. In the end, this mesmerizing book reveals Orientalism as a kind of magic in itself, casting a spell over Western culture that leaves it transformed, even today.
This fourth volume in the Companion to Medical Humanities series contemplates the challenge of the prognosis, of looking ahead, wondering what will happen, and attempting to make sense of life and death.