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THE ORIGIN OF THINGS has always been a central concern for humanity; the origin of the stones, the animals, the plants, the planets, the stars and we ourselves. Yet the most fundamental origin of them all would seem to be the origin of the universe as a whole – of everything that exists, without which there could be none of the creatures and things mentioned above, including ourselves. Perhaps that is why the existence of the universe, its origin and nature, has been a subject of explanation in almost all civilizations and cultures. In fact, every culture known to anthropology has had a cosmogony – a history of how the world began and continues, of how mankind was created and of what the gods expect of us. The understanding these civilizations had of the universe is very different to what science teaches us today. However, the absence of a cosmology in these societies, of some explanation for the world in which we live, would be just as unthinkable as the absence of language itself. These explanations, for want of other frameworks from which to approach the subject, always had religious, mythological or philosophical foundations. Only recently has science been able to give its version of the facts, chiefly because science is recent itself. In terms of experimental scientific method, Galileo Galilei (1564-1642, Italian astronomer, physicist and mathematician) is something of a milestone, though the Greeks had already developed sophisticated geometrical methods for measuring the orbits and sizes of celestial bodies and for predicting astronomical events. Nor can we forget that the Egyptians and Chinese, like the Incas, Mayas and Aztecs, also knew how to read the movements of the stars. It is surprising how we can understand the physical universe in a rational manner and that it can be researched through the methods of physics and astronomy developed in our laboratories and observatories. The perception of this scientific dimension and capacity was revealed to us most clearly in the first, second and third decades of the 20th Century.
Based in the riches of Christian worship and tradition, this brief, eloquently written introduction to Christian thinking and worldview helps readers put back together again faith and reason, truth and beauty, and the fragmented academic disciplines. By reclaiming the classic liberal arts and viewing disciplines such as science and mathematics through a poetic lens, the author explains that unity is present within diversity. Now repackaged with a new foreword by Ken Myers, this book will continue to benefit parents, homeschoolers, lifelong learners, Christian students, and readers interested in the history of ideas.
From the cutting edge of science and living spirituality: a guide to understanding our identity and purpose in the world • Outlines the new understanding of matter and mind coming to light at the cutting edge of physics and consciousness research • Explains how we can evolve consciously, become connected with each other, and flourish on this planet • Includes contributions from Maria Sagi, Kingsley L. Dennis, Emanuel Kuntzelman, Dawna Jones, Shamik Desai, Garry Jacobs, and John R. Audette For the outdated mainstream paradigm the world is a giant mechanism functioning in accordance with known and knowable laws and regularities. The new paradigm emerging in science offers a different concept: The world is an interconnected, coherent whole, and it is informed by a cosmic intelligence. This is not a finite, mechanistic-material world. It is a consciousness-infused whole-system world. We are conscious beings who emerge and co-evolve as complex, cosmic-intelligence in-formed vibrations in the Akashic Field of the universe. Ervin Laszlo and his collaborators from the forefront of science, cosmology, and spirituality show how the re-discovery of who we are and why we are here integrates seamlessly with the wisdom traditions as well as with the new emerging worldview in the sciences, revealing a way forward for humanity on this planet. They explain how we have reached a point of critical incoherence and tell us that to save ourselves, our environment, and society, we need a critical mass of people to consciously evolve a new thinking. Offering a guidepost to orient this evolution, Laszlo examines the nature of consciousness in the universe, showing how our bodies and minds act as transmitters of consciousness from the intelligence of the cosmos and how understanding science’s new concept of the world enables us to re-discover our identity and our purpose in our world. With bold vision and forward thinking, Laszlo and his contributors Maria Sagi, Kingsley L. Dennis, Emanuel Kuntzelman, Dawna Jones, Shamik Desai, Garry Jacobs, and John R. Audette outline the new idea of the world and of ourselves in the world. They help us discover how we can overcome these divisive times and blossom into a new era of peace, coherence, connection, and global wellbeing.
The modern materialist approach to life has conspicuously failed to explain such central mind-related features of our world as consciousness, intentionality, meaning, and value. This failure to account for something so integral to nature as mind, argues philosopher Thomas Nagel, is a major problem, threatening to unravel the entire naturalistic world picture, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history, either. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. Nagel's skepticism is not based on religious belief or on a belief in any definite alternative. In Mind and Cosmos, he does suggest that if the materialist account is wrong, then principles of a different kind may also be at work in the history of nature, principles of the growth of order that are in their logical form teleological rather than mechanistic. In spite of the great achievements of the physical sciences, reductive materialism is a world view ripe for displacement. Nagel shows that to recognize its limits is the first step in looking for alternatives, or at least in being open to their possibility.
NATIONAL BESTSELLER • From one of the world’s leading physicists and author of the Pulitzer Prize finalist The Elegant Universe, comes “an astonishing ride” through the universe (The New York Times) that makes us look at reality in a completely different way. Space and time form the very fabric of the cosmos. Yet they remain among the most mysterious of concepts. Is space an entity? Why does time have a direction? Could the universe exist without space and time? Can we travel to the past? Greene has set himself a daunting task: to explain non-intuitive, mathematical concepts like String Theory, the Heisenberg Uncertainty Principle, and Inflationary Cosmology with analogies drawn from common experience. From Newton’s unchanging realm in which space and time are absolute, to Einstein’s fluid conception of spacetime, to quantum mechanics’ entangled arena where vastly distant objects can instantaneously coordinate their behavior, Greene takes us all, regardless of our scientific backgrounds, on an irresistible and revelatory journey to the new layers of reality that modern physics has discovered lying just beneath the surface of our everyday world.
For most of the last century the methodology of art history has followed a positivist approach, emphasizing form and style, fact and history as the means of studying works of art. By contrast the philosophical pursuit of truth, once central to the fine arts and humanities has largely been abandoned. In For The Love of Beauty, Arthur Pontynen offers a searching and ambitious critique of modern aesthetic practice that aims to restore the pursuit of the knowledge of reality--Being--to its rightful place.Pontynen begins by addressing the question of why the pursuit of truth (be it called Dao, Dharma, God, Logos, Ideal, etc.) is no longer acceptable in academic circles even though it has been intrinsic to the purpose of art at most times and in most cultures. Lacking the pursuit of truth, of some degree of knowledge of what is true and good, the humanities necessarily lack intellectual and cultural grounding and purpose. Fields of study such as philosophy, music, art, and history are therefore trivialized and brutalized. Pontynen's focus on the study of the visual arts details the how the denial of purpose and quality in modernist and postmodernist aesthetics has denied art any possibility of transcending entertainment, therapy, or propaganda.In place of the established narratives, Pontynen offers a counter-narrative based on a cross-cultural pursuit of the good, the true, and the beautiful. He recognizes that substantively different cultural traditions exist and that the truth claims of each may be valid in whole or in part. He shows how the history of art parallels the intellectual history of Western culture and how these parallels affect both aesthetics and ethics. Pontynen engages with those elements of modernist and postmodernist thought that might be true. His purpose is not simply to deny their validity but to engage a viewpoint that does not privilege the notion of a purposeless cosmos. For the Love of Beauty will be of interest
This monograph approaches the Mahābhārata as a single work of literature, and the method is that of close textual study. Key verses are quoted in the original Sanskrit and in English translation. The title problem has been recognised before, but no detailed solution has been forthcoming. The monograph’s objective is to try to articulate a Mahābhārata theology of time. In Chapter 1, the monograph’s argument and synchronic methodology are summarised. In Chapter 2, the cycle of four yugas (world-ages) is outlined and discussed on the basis of the textual evidence. Each yuga is shorter and less moral than the last, and between them they constitute a repeating 12,000-year cycle. In Chapter 3, the Mahābhārata war is shown to be located at the junction between the third and fourth yugas. The idea of God Viṣṇu-Nārāyaṇa descending to improve the world is introduced, and the title question is properly posed: Why does God’s descent as Kṛṣṇa (to make the Mahābhārata war happen) inaugurate the worst yuga? In Chapter 4, the various descents (avatāras, ‘crossings-down’) of God Viṣṇu-Nārāyaṇa are discussed. Also discussed is a theory suggesting that the passage between yugas always requires a divine descent to effect it. The limitations of this theory are described and an alternative sketched. In Chapter 5, two general functions of divine descent are identified: to improve the world morally by killing demons, and to help the personified Earth by reducing the human weight upon her. These two functions are correlated with the two extremities of the four-yuga cycle, between which time oscillates. But the Mahābhārata war is not located at either extremity. Central to the monograph is a survey and discussion of the reasons given for this particular descent. These passages combine the two functions of divine descent, neither of which is entirely appropriate to this moment. It is argued that the descent here represents what happens over the course of the whole cycle. The discussion draws on Vedic literature, touches on gender issues, and shows how the two functions play out in the story of the war. In Chapter 6, the progress of the fourth yuga is tracked through the Mahābhārata’s various characters and then the ancient audience, who would anticipate the start of the next cycle. It is hypothesised that this was to occur through the long-term action of the Mahābhārata, as more and more people would put into practice the teachings presented by Kṛṣṇa in the Bhagavadgītā. The Kṛṣṇa avatāra would thus inaugurate the worst yuga because the seed planted there takes time to ripen. Chapter 7 reflects summarily upon the monograph’s explorations, the theory of divine descent, and the text’s theology of time. By employing a resolutely synchronic methodology the monograph makes a significant contribution on an important and latterly overlooked issue.
I once asked a lady, who shared with me her firm and considered opinion that everything happens for a reason, and that there is, therefore, a purpose for everything, what such a belief might suggest to her. She stood, searching in vain for an answer, and eventually conceded saying she did not know. I informed her that if there is a reason and a purpose for everything would that not strongly suggest to her that there is someone behind the reason and the purpose. Would this not only prove that there is a God, that there is a Grand Design, and, therefore, a Great Designer Who is in complete and Sovereign control over everything and everyone?
COULD YOU BE LOVED is of all Humankind acknowledging shared origin for Progress with Peace. " . . insightful . . incisive and instructive . . a beautiful poetic move . . brilliant . . author, poet, philosopher Tekla Mekfet relates Bob Marley's poetics to African philosophy, the Bible and the problems of Babylon as we encounter them in Jamaica and the world. . . helps to resolve the tension between the individual and the community, in Rasta poetics . . Historical memory . . clues to liberation in the present. Out of history and prophecy . . philosophy in Rastafari offers unaccustomed wide practical application." (Dr. Noel Erskine, Professor of Theology & Ethics, Emory University, USA). " . . deep understanding of world politics . . knowledge of the world's literary works whether fiction or treatise . . wide knowledge of music of all genres . . erudite . . encyclopedic . . for every and anyone." (Dr. Erna Brodber, sociologist-historian-novelist, University of the West Indies). "In his own thoroughly original way Tekla Mekfet evokes the largesse of spirit and innovative rhetorical performances of Walt Whitman . . Whitman opened up the space of the line in American verse; he had an agile poetic persona; he was chronicler, seer, prophet. In our time Ras Mekfet is accomplishing much the same through his vision and voice." (Michael Kuelker, Professor of English, St. Charles Community College, Rastafari-Reggae researcher, DJ, Missouri). Structure is as vocabulary item, social commentary, music of meaning, "Often, life is not nice neat sentences'. The index invites piece-mealing focus on such as The Word, Logic RHYTHM Household-Community, Reality, Freedom, Whiteness, or Oneness. Varied subjects are explored as symbiotic - as could be related to Spinoza's All is One and The One is Divine', to 'Selassie is The Chapel', to Hegel's 'God' dwelling within Humankind & permanently pervading the universe - related to shared African principles of an all-manifesting all-embracing 'NTU', or JAH of Rastrafari. Of Nature's Logic & Kant's 'Categorical Imperative' for universal oneness. Concept 'Babylon' de-constructed throughout, as is 'Zion'. Of 'Concrete Jungle', The City, Marketed 'God', Moral Relativity, "life-long insecurity." " . . the heavy and the weary weight / Of all this unintelligible world / Is lightened." Mekfet invites you to be free 'of being psychologically blind. For YOU, are living of some measure & mix of philosophy . . that you may be living unperceived." to be recognized "for sense of options for direction. ." - Mother Africa's Philosophy, Rastafari, The Bible, & cross-refs philosophy of West & East - Philosophy in Reggae, Jazz, Dancehall Music: Atavistic Appeal African Rhythms Worldwide - Culture of Politics, Mis-Education, Violence & Masculinity in 'Jamaica'/'Carry-beyond' - A Rastafari Journey, Jamaica & Social Prejudice - Animism & Literary Imagery. Multi-cultural imagery 'Christ'/Re-patria-tion/Ancestor Worship - 'Israel' & 'Jerusalem' not as geographical entities, but as universal concepts for social organization related to Rhythm of Ecology & Bio-diversity, the Cosmos as a single organism, & Bio-mimicry - all antithesis of concept of 'Babylon'
This book analyses the conceptual and concrete relationships between rhythm and law. Rhythm is the unfolding of ordered and regulated movement. Law operates through the ordering and regulation of movement. Adopting a ‘rhythmanalytical’ perspective – which treats natural and social phenomena in terms of their rhythms, repetitions, motions, and movements – this book offers an account of how legal institutions and practices can be theorised and explained in terms of rhythm. It demonstrates how the category of rhythm has jurisprudential significance, from how Plato envisaged the functioning of the city-state, to the operation of the common law, as well as in our relationship to contemporary digital technology. In music, rhythm ‘orders’ the movement of sound, binding together the motions and vibrations of sound in such a way that is neither pure noise nor pure mechanics. In this way, rhythm can be deployed as a concept in the analysis of one of the central purposes of legal institutions and practices: to order the movements of bodies, whether the bodies of citizens in everyday life or of prisoners in rituals of punishment. This book engages with the mutual intersections and points of illumination between rhythm and law, such as ritual, measure, order, and change. This book is an experimental rhythmanalysis of law, offering conceptual and methodological starting points, as well as proposing directions that could be deployed in future research. It is aimed primarily at legal scholars intrigued by rhythmanalysis and rhythmanalysts more generally. This book will also be of interest to those in the fields of philosophy, political and legal theory, sociology, and other social sciences.