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This book presents an engaging analysis of the global spiritual changes of the first millennium BCE. Between the sixth and fourth centuries BCE, several new, revolutionary religious and philosophic movements were born throughout the world. Rather than using the well-known label “Axial Age” to refer to this time of religious change, the book argues that a better choice would be the “Age of Awakening”, since it places more emphasis upon the personal, internal dimension of religious experience lying at the core of these developments. Earthshattering spiritual encounters with the sacred led the prophets and sages of the Age of Awakening to redirect people’s attention away from the stagnant traditions of the past towards new forms of dynamic spirituality. The era saw the emergence of a variety of innovative spiritual pathways in both the eastern and western worlds. In classical Greece, Pythagoras and Plato proposed new spiritual and intellectual alternatives to the outdated religious myths and rituals of the polis. The Middle East also played a significant role in the spiritual revolution of the first millennium BCE. As early as the sixth century BCE, the Persian prophet Zoroaster’s revelatory visions about the Truth and the Lie led to the birth of a new religious movement known as Zoroastrianism. At the time of the Babylonian Exile, ancient Judaism underwent a process of radical spiritual renewal largely due to the inspired teachings of the Hebrew prophets. In India, the writers of the Upanishads provided a spiritual reinterpretation of many of the old Vedic myths and rituals. Sages including the Buddha and Mahavira rejected the old sacrificial system of the brahmins and asserted that liberation from the cycle of birth and death could only be found through the practice of asceticism and a general withdrawal from the illusory material world. As such, this book highlights the importance of the de-stabilizing influences of religious experience for understanding the revolutionary spiritual developments of the first millennium BCE.
By setting traditions and thinkers such as Zoroaster, Jeremiah, Isaiah, Gautama Buddha, Confucius, Pythagoras, Socrates, Plato, and Aristotle side by side, we are able to see more clearly the questions with which they struggled, their similarities and differences, and how their ideas have influenced religious thought down to our day.
From one of the world’s leading writers on religion and the highly acclaimed author of the bestselling A History of God, The Battle for God and The Spiral Staircase, comes a major new work: a chronicle of one of the most important intellectual revolutions in world history and its relevance to our own time. In one astonishing, short period – the ninth century BCE – the peoples of four distinct regions of the civilized world created the religious and philosophical traditions that have continued to nourish humanity into the present day: Confucianism and Daoism in China; Hinduism and Buddhism in India; monotheism in Israel; and philosophical rationalism in Greece. Historians call this the Axial Age because of its central importance to humanity’s spiritual development. Now, Karen Armstrong traces the rise and development of this transformative moment in history, examining the brilliant contributions to these traditions made by such figures as the Buddha, Socrates, Confucius and Ezekiel. Armstrong makes clear that despite some differences of emphasis, there was remarkable consensus among these religions and philosophies: each insisted on the primacy of compassion over hatred and violence. She illuminates what this “family” resemblance reveals about the religious impulse and quest of humankind. And she goes beyond spiritual archaeology, delving into the ways in which these Axial Age beliefs can present an instructive and thought-provoking challenge to the ways we think about and practice religion today. A revelation of humankind’s early shared imperatives, yearnings and inspired solutions – as salutary as it is fascinating. Excerpt from The Great Transformation: In our global world, we can no longer afford a parochial or exclusive vision. We must learn to live and behave as though people in remote parts of the globe were as important as ourselves. The sages of the Axial Age did not create their compassionate ethic in idyllic circumstances. Each tradition developed in societies like our own that were torn apart by violence and warfare as never before; indeed, the first catalyst of religious change was usually a visceral rejection of the aggression that the sages witnessed all around them. . . . All the great traditions that were created at this time are in agreement about the supreme importance of charity and benevolence, and this tells us something important about our humanity.
This book introduces readers to the concept of the Axial Age and its relevance for a world in crisis. Scholars have become increasingly interested in philosopher Karl Jaspers’ thesis that a spiritual revolution in consciousness during the first millennium BCE decisively shaped world history. Axial ideas of transcendence develop into ideologies for world religions and civilizations, in turn coalescing into a Eurasian world-system that spreads globally to become the foundation of our contemporary world. Alongside ideas and ideologies, the Axial Age also taught spiritual practices critically resisting the new scale of civilizational power: in small counter-cultural communities on the margins of society, they turn our conscious focus inward to transform ourselves and overcome the destructive potentials within human nature. Axial spiritualities offer humanity a practical wisdom, a profound psychology, and deep hope: to transform despair into resilience, helping us face with courage the ecological and political challenges confronting us today.
A collection of essays by social theorists, historical sociologists and area specialists in classical, biblical and Asian studies. The contributions deal with cultural transformations in major civilizational centres during the "Axial Age," the middle centuries of the last millennium BCE, and their long-term consequences.
A world rooted in undisturbed myths
Karl Jaspers (1883–1969) was a German psychiatrist and philosopher and one of the most original European thinkers of the twentieth century. As a major exponent of existentialism in Germany, he had a strong influence on modern theology, psychiatry and philosophy. He was Hannah Arendt’s supervisor before her emigration to the United States in the 1930s and himself experienced the consequences of Nazi persecution. He was removed from his position at the University of Heidelberg in 1937, due to his wife being Jewish. Published in 1949, the year in which the Federal Republic of Germany was founded, The Origin and Goal of History is a vitally important book. It is renowned for Jaspers' theory of an 'Axial Age', running from the 8th to the 3rd century BCE. Jaspers argues that this period witnessed a remarkable flowering of new ways of thinking that appeared in Persia, India, China and the Greco-Roman world, in striking parallel development but without any obvious direct cultural contact between them. Jaspers identifies key thinkers from this age, including Confucius, Buddha, Zarathustra, Homer and Plato, who had a profound influence on the trajectory of future philosophies and religions. For Jaspers, crucially, it is here that we see the flowering of diverse philosophical beliefs such as scepticism, materialism, sophism, nihilism, and debates about good and evil, which taken together demonstrate human beings' shared ability to engage with universal, humanistic questions as opposed to those mired in nationality or authoritarianism. At a deeper level, The Origin and Goal of History provides a crucial philosophical framework for the liberal renewal of German intellectual life after 1945, and indeed of European intellectual life more widely, as a shattered continent attempted to find answers to what had happened in the preceding years. This Routledge Classics edition includes a new Foreword by Christopher Thornhill.
Beginning with the primal religions and branching out into traditions less than a hundred years old, this compact summary of the worldviews, practices, beliefs, and traditions of the world's major religions is intended for high school students and older.
The Closed World offers a radically new alternative to the canonical histories of computers and cognitive science. Arguing that we can make sense of computers as tools only when we simultaneously grasp their roles as metaphors and political icons, Paul Edwards shows how Cold War social and cultural contexts shaped emerging computer technology--and were transformed, in turn, by information machines. The Closed World explores three apparently disparate histories--the history of American global power, the history of computing machines, and the history of subjectivity in science and culture--through the lens of the American political imagination. In the process, it reveals intimate links between the military projects of the Cold War, the evolution of digital computers, and the origins of cybernetics, cognitive psychology, and artificial intelligence. Edwards begins by describing the emergence of a "closed-world discourse" of global surveillance and control through high-technology military power. The Cold War political goal of "containment" led to the SAGE continental air defense system, Rand Corporation studies of nuclear strategy, and the advanced technologies of the Vietnam War. These and other centralized, computerized military command and control projects--for containing world-scale conflicts--helped closed-world discourse dominate Cold War political decisions. Their apotheosis was the Reagan-era plan for a " Star Wars" space-based ballistic missile defense. Edwards then shows how these military projects helped computers become axial metaphors in psychological theory. Analyzing the Macy Conferences on cybernetics, the Harvard Psycho-Acoustic Laboratory, and the early history of artificial intelligence, he describes the formation of a "cyborg discourse." By constructing both human minds and artificial intelligences as information machines, cyborg discourse assisted in integrating people into the hyper-complex technological systems of the closed world. Finally, Edwards explores the cyborg as political identity in science fiction--from the disembodied, panoptic AI of 2001: A Space Odyssey, to the mechanical robots of Star Wars and the engineered biological androids of Blade Runner--where Information Age culture and subjectivity were both reflected and constructed. Inside Technology series
Presents entries A to L of a two-volume encyclopedia discussing religion around the globe, including biographies, concepts and theories, places, social issues, movements, texts, and traditions.