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Traditionally understood as pre-critical, even pre-rational, mythical thought has in fact played a critical role in post-Enlightenment intellectual history. Modernists in philosophy and literature have used the depictive rationality of myth to disclose, in self-reflective ways, the limits of discursive sense-making in various domains of human experience. In so doing, they have effectively furthered, without resort to analytical abstractions, the epistemological critique of reason begun during the Enlightenment. Stambovsky illustrates four widely diverse examples of this critical form of mythical thinking in works by Kierkegaard, Miguel de Unamuno, Henry James, and Margaret Atwood. The selected texts focus respectively on religious, national-cultural, psychosocial, and psychobiological realms of experience. These illustrations follow an inquiry into why the very possibility of critical, mythically inventive (mythopoetic) reflection is unsatisfactorily explained by leading rationalist accounts of myth. It is with this problem in mind that Stambovsky begins his monograph with observations on the origins of rationalist and counter-rationalist conceptualizations of myth in the fragments of Xenophanes (the father of rationalist mythology) and in Plato's Phaedrus. Of pivotal import is the early rationalist discrimination of mythos from logos and its epistemological implications (the rationalist legacy) in the history of the idea of myth. Following his look at paradigmatic classical precedents, Stambovsky traces the influence of the rationalist legacy in the myth theory of Malinowski, Lévi-Strauss, Cassirer, Ricoeur, and Blumenberg. The aim is to reveal how this influence in different ways limits these theories as instruments for detecting and explaining the seminal critical and historical significance of modern mythopoeia. This study will be of particular interest to teachers and students of myth theory in departments of philosophy, religion, literature, and cultural anthropology.
An argument that moral functioning is immeasurably complex, mediated by biology but not determined by it. Throughout history, humanity has been seen as being in need of improvement, most pressingly in need of moral improvement. Today, in what has been called the beginnings of “the golden age of neuroscience,” laboratory findings claim to offer insights into how the brain “does” morality, even suggesting that it is possible to make people more moral by manipulating their biology. Can “moral bioenhancement”—using technological or pharmaceutical means to boost the morally desirable and remove the morally problematic—bring about a morally improved humanity? In The Myth of the Moral Brain, Harris Wiseman argues that moral functioning is immeasurably complex, mediated by biology but not determined by it. Morality cannot be engineered; there is no such thing as a “moral brain.” Wiseman takes a distinctively interdisciplinary approach, drawing on insights from philosophy, biology, theology, and clinical psychology. He considers philosophical rationales for moral enhancement, and the practical realities they come up against; recent empirical work, including studies of the cognitive and behavioral effects of oxytocin, serotonin, and dopamine; and traditional moral education, in particular the influence of religious thought, belief, and practice. Arguing that morality involves many interacting elements, Wiseman proposes an integrated bio-psycho-social approach to the consideration of moral enhancement. Such an approach would show that, by virtue of their sheer numbers, social and environmental factors are more important in shaping moral functioning than the neurobiological factors with which they are interwoven.
One of the most influential works of this century, The Myth of Sisyphus and Other Essays is a crucial exposition of existentialist thought. Influenced by works such as Don Juan and the novels of Kafka, these essays begin with a meditation on suicide; the question of living or not living in a universe devoid of order or meaning. With lyric eloquence, Albert Camus brilliantly posits a way out of despair, reaffirming the value of personal existence, and the possibility of life lived with dignity and authenticity.
Traditionally understood as pre-critical, even pre-rational, mythical thought has in fact played a critical role in post-Enlightenment intellectual history. Modernists in philosophy and literature have used the depictive rationality of myth to disclose, in self-reflective ways, the limits of discursive sense-making in various domains of human experience. In so doing, they have effectively furthered, without resort to analytical abstractions, the epistemological critique of reason begun during the Enlightenment. Stambovsky illustrates four widely diverse examples of this critical form of mythical thinking in works by Kierkegaard, Miguel de Unamuno, Henry James, and Margaret Atwood. The selected texts focus respectively on religious, national-cultural, psychosocial, and psychobiological realms of experience. These illustrations follow an inquiry into why the very possibility of critical, mythically inventive (mythopoetic) reflection is unsatisfactorily explained by leading rationalist accounts of myth. It is with this problem in mind that Stambovsky begins his monograph with observations on the origins of rationalist and counter-rationalist conceptualizations of myth in the fragments of Xenophanes (the father of rationalist mythology) and in Plato's Phaedrus. Of pivotal import is the early rationalist discrimination of mythos from logos and its epistemological implications (the rationalist legacy) in the history of the idea of myth. Following his look at paradigmatic classical precedents, Stambovsky traces the influence of the rationalist legacy in the myth theory of Malinowski, Lévi-Strauss, Cassirer, Ricoeur, and Blumenberg. The aim is to reveal how this influence in different ways limits these theories as instruments for detecting and explaining the seminal critical and historical significance of modern mythopoeia. This study will be of particular interest to teachers and students of myth theory in departments of philosophy, religion, literature, and cultural anthropology.
"Jean Gebser (1905-1973) was a philosopher who examined how cultures are generated, situated and oriented in the world. He explored meaningful interconnections between cultures, seeking to provide a fuller account of their nature and workings. Gebser was a man of science, the arts and mysticism, who was interested in the direct human experience of unity with the divine. He perceived the fullness of humankind to occur in the coalescence of spirituality and consciousness. This essay provides an intellectual biography of Gebser's two-volume work, The Ever-Present Origin, Part I: Foundations of the Aperspectival World and Part II: Manifestations of the Aperspectival World. An overview of the chapters in this volume, emphasizing the preeminence of myth and the decline of instrumental reason, is then presented. Gebser's writing offers a valuable contribution to understanding how humans are situated in the all-of-life with respect to our contemporary spatiotemporal condition of chaos. The collection of essays represents the Gebserian way to explicate the limits of modern Western deficient mental structure, in the form of "instrumental reason". The work of Gebser is well known in various parts of the world and has now appeared in Lithuania where it is received with great interest, specifically in light of questions of national identities, mythological backgrounds, and questions of globalization. The essays represent research from scholars of diverse disciplines and civilizations; their contributions to Gebser's scholarship and the understanding of the current turmoil form a framework on how any local culture can benefit from Gebser's work"--
Platon zählt zu den einflussreichsten Philosophen aller Zeiten. Er beeinflusste maßgeblich Profil und Kanon der westlichen Philosophie. Die Kritik am sogenannten Platonismus wurde kontinuierlich von den Schwierigkeiten gespeist, die die Interpretation der philosophischen Schriften Platons bereitet. Gemeinhin wird er als rein rationaler Philosoph gesehen. Ein Philosoph war er in der Tat, ebenso jedoch ein Experte in der Annäherung an das Nicht-Rationale, unter anderem in Form von Mythen. So wurde er auch als "Mythenerfinder" und "Mythologe" bezeichnet. Platon war ein Visionär, der es wagte, das Reich des Nicht-Rationalen auf systematische und disziplinierte Art zu erforschen. Insgesamt lässt sich Platons philosophisches Vorhaben als Streben nach einer umfassenden Sicht des organischen Ganzen klassifizieren. Der Ausdruck „Gestalt“ scheint die Ganzheit am ehesten zu beschreiben. Platon kann als prominentester und auch als letzter Repräsentant der antiken Philosophie angesehen werden, der die Entwicklung einer Gestalt-Philosophie anstrebte. Plato is one of the most influential philosophers of all time. He decisively shaped the profile and canon of western philosophy. Criticism of what has become known as Platonism has been continuously nourished by the difficulties of interpreting this philosopher's writings. Plato is commonly viewed as a purely rational philosopher. A philosopher he was indeed, but Plato was also an expert in approaching the non-rational, in the form of mythology among others. Plato has been called a "mythmaker" and a "mythologist". Plato was a visionary who dared to explore the realm of the non-rational in a systematic and disciplined way. In an overall comparison, Plato's philosophical enterprise strives for a comprehensive perspective on the organic whole. The expression "Gestalt" seems to come closest to describing the wholeness. Plato may be considered to be the most prominent representative of classical philosophy to develop a Gestalt philosophy and also the last to do so in antiquity.
Examines the role of myth in Plato's Phaedrus, arguing that it leads readers to participate in Plato's dialogues and to engage in self-examination.
Dan Taylor affirms a call to throw off the paralysis of uncertainty and to risk commitment to God without forfeiting the God-given gift of an inquiring mind.
"Reinhold Niebuhr was one of the last great public intellectuals of American life. . . . Langdon Gilkey's fine new book on his theology can help counter the neglect into which his thought has fallen."—Roger S. Gottlieb, Tikkun This insightful, engaging book offers a detailed-and not uncritical-examination of Reinhold Niebuhr, whose theology and ideas loom so large in the intellectual history of twentieth-century America.
Illuminates the far-reaching harms of believing that natural means “good,” from misinformation about health choices to justifications for sexism, racism, and flawed economic policies. People love what’s natural: it’s the best way to eat, the best way to parent, even the best way to act—naturally, just as nature intended. Appeals to the wisdom of nature are among the most powerful arguments in the history of human thought. Yet Nature (with a capital N) and natural goodness are not objective or scientific. In this groundbreaking book, scholar of religion Alan Levinovitz demonstrates that these beliefs are actually religious and highlights the many dangers of substituting simple myths for complicated realities. It may not seem like a problem when it comes to paying a premium for organic food. But what about condemnations of “unnatural” sexual activity? The guilt that attends not having a “natural” birth? Economic deregulation justified by the inherent goodness of “natural” markets? In Natural, readers embark on an epic journey, from Peruvian rainforests to the backcountry in Yellowstone Park, from a “natural” bodybuilding competition to a “natural” cancer-curing clinic. The result is an essential new perspective that shatters faith in Nature’s goodness and points to a better alternative. We can love nature without worshipping it, and we can work toward a better world with humility and dialogue rather than taboos and zealotry.