Download Free The Philosophy Of Living Experience Book in PDF and EPUB Free Download. You can read online The Philosophy Of Living Experience and write the review.

The Philosophy of Living Experience is the single best introduction to the thought of Alexander Bogdanov (1873–1928), a Russian polymath who was co-founder, with Lenin, of the Bolshevik Party. His landmark achievements are Empiriomonism (1904–6), a philosophy of radical empiricism that he developed to replace what he considered to be the crude materialism of contemporary Marxists, and Tektology: Universal Organisational Science (1912–17), a precursor of cybernetics and systems theory. The Philosophy of Living Experience (1913) was written at a transitional point between the two; it is a final summing up of empiriomonism, an illustration of his theory of the social genesis of ideas, and an anticipation of Tektology.
Lobel crosses Eastern and Western philosophical and religious traditions to discover a beauty and purpose at the heart of reality that makes life worth living. This title does not treat philosophy as an abstract, theoretical discipline but as living experience.
The philosopher John J. McDermott comes out of the long American tradition that takes the aim of philosophical inquiry to be interpretation of the open meanings of experience, so that we might all live fuller and richer lives. Here, the authors of these nine essays explore his highly original interpretations of philosophy's various questions about our shared existence. How are we to understand the nature of American culture and to carry forward its important contributions? What is the personal importance of embodiment, of living in the realization of death? How does our physical and personal environment nourish bodies and spirits? What does the deliberate pursuit of a morality offer us? How can we carry forward the fundamental tasks of education to enable those who follow us to use our shared past to address their civic and spiritual problems? What are the possibilities for community? Together, these essays offer a clear, multi-layered understanding of the compelling vision that McDermott has presented over the years. In an Afterword, McDermott responds to the authors' queries and concerns, offering a restatement of his understanding of the American philosopher's task. These essays indicate, and McDermott's response confirms, that for him philosophy is not a purely cerebral activity. Philosophy is, rather, an intellectual means of exploring the fullness of human experience, and it functions best when it operates in the context of the broad sweep of the humanities. Similarly, for McDermott the self is no given substantial entity. On the contrary, it is relational, rooted geographically and socially in its place and its fellows, and damaged when these life-giving processes fail. Further, McDermott does not accept any ultimate canopy of meaning. The human journey is a personal project within which provisional meanings must be created to sustain our advance.
A. ALEKSANDR BOGDANOV On April 7, 1928 the career of one of the most extraordinary figures of Russian and early Soviet intellectual life came to an abrupt and premature end. In the process of an experiment on blood transfusion, Aleksandr Aleksandrovich Malinovsky, better known as Bogdanov, had exchanged his blood with that of a critically ill malaria victim in hopes of saving both the patient and his blood. The outcome of this may be guessed: both doctor and patient died forthwith. ! Although an extraordinary venture on Bogdanov's part, for it was part of a search for the means to immortality,2 the transfusion experiment was only one of a host of startling things he had done in his thirty years in Russian politics and public life. In actuality, the activities and achievement of his two years as director of the Soviet Union's first institute for the study of blood transfusion seem virtually insignificant beside the events of earlier years. 3 It would be fair to say that Aleksandr Bogdanov stood in a singularly prominent position in the political and intellectual life of Russia from the turn of the century to 1930. Politically, he had been Lenin's only serious rival for leadership among the Bolsheviks before 1917. In the early years of the Soviet regime, Bogdanov stood head and shoulders above any other public figure operating outside the ranks of the Party. Only a handful of men, i. e.
Co-winner of the 2005 Biennial Book Prize for the best philosophy book published in English presented by the Canadian Philosophical Association John Russon's Human Experience draws on central concepts of contemporary European philosophy to develop a novel analysis of the human psyche. Beginning with a study of the nature of perception, embodiment, and memory, Russon investigates the formation of personality through family and social experience. He focuses on the importance of the feedback we receive from others regarding our fundamental worth as persons, and on the way this interpersonal process embeds meaning into our most basic bodily practices: eating, sleeping, sex, and so on. Russon concludes with an original interpretation of neurosis as the habits of bodily practice developed in family interactions that have become the foundation for developed interpersonal life, and proposes a theory of psychological therapy as the development of philosophical insight that responds to these neurotic compulsions.
Empiriomonism is Alexander Bogdanov’s monistic philosophy of being and cognition, which he believed is consistent with both modern science and Marxism. It is of the same order as materialist systems and is the ideology of the productive forces of society.
In this first full-length biography, James D. White traces Alexander Bogdanov’s intellectual development, examining his role in the evolution of Marxist thought in Russia, and his place in the Russian revolutionary movement.
As we live our lives, we repeatedly make decisions that shape our future circumstances and affect the sort of person we will be. When choosing whether to start a family, or deciding on a career, we often think we can assess the options by imagining what different experiences would be like for us. L. A. Paul argues that, for choices involving dramatically new experiences, we are confronted by the brute fact that we can know very little about our subjective futures. This has serious implications for our decisions. If we make life choices in the way we naturally and intuitively want to--by considering what we care about, and what our future selves will be like if we choose to have the experience--we only learn what we really need to know after we have already committed ourselves. If we try to escape the dilemma by avoiding an experience, we have still made a choice. Choosing rationally, then, may require us to regard big life decisions as choices to make discoveries, small and large, about the intrinsic nature of experience, and to recognize that part of the value of living authentically is to experience one's life and preferences in whatever way they may evolve in the wake of the choices one makes. Using classic philosophical examples about the nature of consciousness, and drawing on recent work in normative decision theory, cognitive science, epistemology, and the philosophy of mind, Paul develops a rigorous account of transformative experience that sheds light on how we should understand real-world experience and our capacity to rationally map our subjective futures.