This paper attempts to critique the existential philosophy of Martin Buber’s theory of the “I-Thou” using the Yoruba concept of okun omo iya. The need for the realization of a sustainable environment has been a point of focus for researchers, scholars, and government policy makers. The reason for this realization is not far-fetched. According to a record from World Health Organisation (WHO), one-quarter of all deaths worldwide are attributed to over-exploitation and reckless usage of the environment. This undoubtedly has caused (...) several human-induced disasters such as floods. The reckless usage and abuse of the environment is predicated on the domineering tendency of humans towards the environment. Martin Buber, in his existentialist philosophy, argues that humans should treat their relations as “I-Thou” (as subjects) and not as “I-It” (as objects). It follows that humans must be considerate in relating with each other such that fellow humans should not be treated as a means to an end, rather as ends in themselves. Simply put, fellow humans should not be seen as objects that others can either control, dominate, or subdue. However, Buber’s existentialist philosophy is human-centered, as it excludes the non-human entities and as well, failed to explain the relationship that should exist between humans and non-human entities. Hence, the Yoruba concept of okun omo iya will be used as a paradigm to remodel and re-configure the existentialist philosophy of Buber in a way that is environmentally inclusive. (shrink)

Despite the readily available discussion on counseling supervision models for over a quarter of a century, there is little attention in the literature with respect to how developmental supervision models align with existential philosophy. One model, The Integrated Developmental Model (IDM), is a robust and well-accepted model of supervision with embedded undertones of existentialism requiring scholarly discussion. The primary goal of this article is to emphasize the parallels between the IDM and Sartre’s philosophical principles of existentialism thereby creating a meaning (...) making framework for supervisors to enhance developmental growth of their supervisees. (shrink)

Whereas the Platonic-Christian philosophical tradition in the West favours an ”ascent to theory’ and abstract reasoning, east-Asian philosophies tend to be rooted in somatic, or bodily, practice. In the philosophies of Confucius and Zhuangzi in China, and KÅ«kai and Dōgen in Japan, we can distinguish two different forms of somatic practice: developing physical skills, and what one might call ”realising relationships’. These practices improve our relations with others -- whether the ancestors or our contemporaries, the things with which we surround (...) ourselves or the phenomena of nature -- by reducing egocentrism and increasing humility. Because they transform the practitioner’s experience, the major benefit of philosophies grounded in somatic practice is that they help close the gap between beliefs and behaviour, and between ideas and action. (shrink)

In this paper we present a prototype approach to awe. We suggest that two appraisals are central and are present in all clear cases of awe: perceived vastness, and a need for accommodation, defined as an inability to assimilate an experience into current mental structures. Five additional appraisals account for variation in the hedonic tone of awe experiences: threat, beauty, exceptional ability, virtue, and the supernatural. We derive this perspective from a review of what has been written about awe in (...) religion, philosophy, sociology, and psychology, and then we apply this perspective to an analysis of awe and related states such as admiration, elevation, and the epiphanic experience. (shrink)

Many pantheists have claimed that their view of the divine is motivated by a kind of spiritual experience. In this paper, I articulate a novel argument, inspired by recent work on moral exemplarism, that gives voice to this kind of motivation for pantheism. The argument is based on two claims about the emotion of awe, each of which is defended primarily via critical engagement with empirical research on the emotion. I also illustrate how this pathway to pantheism offers pantheists distinctive (...) resources for responding to persistent objections to their view, and how it might lead to more exotic views incorporating pantheistic elements. (shrink)

This paper explores how the epistemic emotions of curiosity, awe, and wonder can motivate us to expand our understanding. Curiosity drives us to fill a local gap in our knowledge. Awe is a mixture of fear and fascination for something so vast and mysterious that it challenges our understanding, thus inciting cognitive accommodation. Wonder is intermediate between curiosity and awe. Awe is commonly understood as a religious emotion, a reverence for the “numinous”—a transcendent reality out of bounds for ordinary humans. (...) Awe has also been conceived as a scientific emotion, a desire to explore an infinite realm of potentiality. The latter defines “raw transcendence”, a willingness to go beyond any boundary imposed by tradition or authority. Newtonian science ignores such emotions, proposing a purely rational, reductionist picture of the world as a clockwork mechanism. However, the new scientific worldview sees the universe as evolving while producing endless novelty. The scientific investigation of this potential can benefit from practices that promote awe and wonder. These include experiencing landscapes, artistic beauty, complex patterns, and mathematical infinity. Awe and wonder thus can help us to realize the Enlightenment's promise of unbounded progress in our understanding of the universe. (shrink)

Embodied Fantasies: From Awe to Artifice is a compilation of twenty-one essays on the subject of fantasy as it relates to art history, philosophy and the visual arts.

Doing philosophy encourages us to explore beneath the surface of things. It challenges us to ask questions and go beyond easy, obvious answers. Doing philosophy with children is exciting. It is surprising, challenging, awe-inspiring and fun.

What explains people's propensity to ask existential questions that they have little hope of resolving, such as: Why are we here? What, if any, is our purpose? What is the structure of the universe? That humans engage in these endeavors has long puzzled evolutionary theorists, as they go beyond the immediate demands of fending for ourselves, seeking safety, finding food, and reproducing, which occupy the daily lives of other animals. In this book, philosopher Helen De Cruz draws on a wide (...) range of disciplines and thinkers, from Aristotle and 12th-century Muslim philosopher Ibn Tufayl to Jewish thinker Abraham Heschel and science writer Rachel Carson, showing how awe and wonder lie at the heart of such existential questions. She argues that there is an emotional basis to this drive for inquiry, as wonder and awe are epistemic emotions that help us think about big-picture questions and that motivate the answers we provide to those questions. (shrink)

Statements to the effect that philosophy will enhance democracy and human rights are not incantations that if repeated enough will magic these results into existence. Teaching more philosophy in schools may well not have dramatic effects in opening people’s minds and promoting intercultural dialogue, and will certainly not have immediate ones.

In the present essay, wisdom is conceived as the basic knowledge that underpins all forms of humanising knowledge and the striving for justice. The idea of wisdom as indispensable to all human endeavours is one that can be found in the works of Plato and Cicero. In ancient writings, we also see that wisdom is traditionally opposed to hubris. Hence, following Gabriel Marcel, the quest for wisdom can be regarded as an antidote to practical anthropomorphism. Consequently, I argue that the (...) quest for wisdom depends on an anti-hubris attitude, namely, piety or reverence. The fear of the gods, which is recommended by ancient poets and philosophers, is here considered as encouraging that piety and hence the love of wisdom. I distinguish between piety and traditionalism and show that the latter is hostile to awe and wisdom. I also briefly address the tension between traditions and philosophy and suggest that the dilemma can be resolved by critical alertness and by putting the insights of religious traditions on par with the wisdom of literature and poetry. The quest for wisdom, I argue, is fostered and hindered by particular cultural contexts. Ours today is more hostile to such quest. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.2 (2003) 99-113 [Access article in PDF] Philosophical Silence and Spiritual Awe Angelo Caranfa In the philosophical transcending of question and answer we arrive at...the stillness of being. 1 What interests me...[is] that which best permits me to express my almost religious awe towards life. 2"There exists a language of the intelligence, which has come down to us as the language of the word," (...) declares René Huyghe. "Art, however, is a language of the spirit, of our feeling as well as our thinking nature, our nature as a whole in all its complexity." 3 This essay addresses the education of intelligence or the word in the philosophy of Karl Jaspers (1883-1969), and the instruction of the spirit in the art of Henri Matisse (1869-1954), so as to clarify human existence in its wholeness or totality. Jaspers and Matisse reject the split between the word and the spirit, and instruct us that the way to completion or self-realization is through a life lived in silence and in spiritual awe. Without silence, according to Jaspers and Matisse, it is impossible to philosophize or create, and therefore to learn.To integrate silence or solitude into human existence by weaving it into the whole approach to teaching the liberal arts or the humanities is the pedagogical concern of this essay. Its implications for students will be briefly discussed at the conclusion. But first, let me sketch the general movement of the basic ideas that the essay develops.The theme that connects the narrative is that artistic-aesthetic education alone can lead students along the path to self-completion by integrating silence or solitude into their life of learning. Jaspers and Matisse instruct that silence or solitude is the very source of philosophical knowledge and of artistic creation. When the human mind comes face to face with the mystery of existence, explains Jaspers, silence or solitude is there to lead it to perceive or understand this mystery. This understanding is not a truth of intellectual [End Page 99] or rational knowledge, but a truth of the spirit, which is the knowledge of art or the aesthetic, as Matisse illustrates. Thus the relationship between art and philosophy is one of enrichment and of completion, not of poverty and dilution of knowledge. What allows us to grasp or understand the mystery of existence is love, according to Jaspers and Matisse.Love, they claim, is born of the self's desire to complete itself, to root itself in a source outside itself, to overcome its limitations in pride, arrogance, selfishness, hatred, and deceit by submitting itself to humility, purity, sincerity, simplicity, truth, and a higher love: God's Love. Then, concludes Jaspers, the self rises above or beyond philosophical knowledge, just as God's love rises above all living beings, concludes Matisse, and it achieves wholeness in God's Love or Word or Spirit. But the Word of God can be heard only in silence, in peaceful contemplation and in emptiness of mind, so that both the senses and the soul can be absorbed totally and completely into the radiance and into the unspeakable Word of God. Thus Matisse uses light and colors in his art to express, reveal, make us see and hear God's voice in the world and in us. As Jaspers's philosophical transcending of question and answer is to lead us upward into the world of eternity, rooting ourselves, transcending ourselves, transforming ourselves, freeing ourselves, creating for ourselves an existence that is truly sublime, and therefore whole. Jaspers's Aesthetic of the Silence of Being Jaspers is not known for his contribution to philosophy of art. In fact, he does not discuss art or aesthetics per se. 4 Still, his aesthetics follows quite consistently and logically from his philosophy as outlined in Way to Wisdom. The desire to lead the philosophical life, says Jaspers, expresses itself through situations, thought or contemplation, or reflection, and through choices or inner actions. Jaspers maintains that the human self is "on-the-way" to self-completion, or self-awareness, or... (shrink)

This paper will argue for a conception of intrinsic value which, it is hoped, will do justice to the following issues: that Nature need not and should not be understood to refer only to what exists on this planet, Earth; that an environmental ethics informed by features unique to Earth may be misleading and prove inadequate as technology increasingly threatens to invade and colonize other planets in the solar system; that a comprehensive environmental ethics must encompass not only our attitude (...) to Earth, but to other planets as well—in other words, it must not simply be an Earthbound but virtually an astronomically bounded ethics. (shrink)

Astronauts often report experiences of awe and wonder while traveling in space. This paper addresses the question of whether awe and wonder can be scientifically investigated in a simulated space travel scenario using a neurophenomenological method. To answer this question, we created a mixed-reality simulation similar to the environment of the International Space Station. Portals opened to display simulations of Earth or Deep Space. However, the challenge still remained of how to best capture the resulting experience of participants. We could (...) use psychological methods, neuroscientific methods or philosophical methods. Each of these approaches offer many benefits, but each is also limited. Neurophenomenology capitalises on and integrates all three methods. We employed questionnaires from psychology, electroencephalography, electrocardiography, and functional near-infrared spectroscopy from neuroscience, and a phenomenological interview technique from philosophy. This neurophenomenological method enabled extensive insight in experiencers and non-experiencers of awe and wonder in a simulated space scenario that otherwise would not have been possible. Traditional empirical analyses were completed, followed by individual differences analyses using interview transcriptions paired with physiological responses. Experiencers of AW showed differences in theta and beta activity throughout the brain compared to non-experiencers. Questionnaires indicated that non-experiencers of AW gave more positive responses of religious and spiritual practices than experiencers of AW. Interviews showed that awe and wonder were more likely to occur when watching the simulated Earth view instead of the Deep Space view. Our study is a successful example of neurophenomenology, a powerful and promising interdisciplinary approach for future studies of complex states of experience. (shrink)

Introduction: Wonder and the births of philosophy -- Socrates' small difficulty -- The wound of wonder -- The death and resurrection of Thaumazein -- The Thales dilemma -- Repetition : Martin Heidegger -- Metaphysics small difficulty -- Wonder and the first beginning -- Wonder and the other beginning -- Theaetetus redux : the ghost of the Pseudes Doxa -- Once again to the cave -- Rethinking Thaumazein -- Openness : Emmanuel Levinas -- Passivity and responsibility -- The ethics of the (...) cave -- Infinity and astonishment -- Opening out : from existent to existence -- Closing down : from existence to existent -- Locking up : totality and infinity -- The phantom of the autrement -- Awakening -- Relation : Jean-Luc Nancy -- The problem of Mitsein -- Mitsein as essential inessentiality -- The myth of essentialism -- Unworking -- Interruption -- Repetition -- Decision : Jacques Derrida -- Thaumazein, the irresponsible, and the undecidable -- Hospitality -- Undecidability revisited -- Much madness is divinest sense (or, who comes after the decision?) -- How to avoid the subject (or, that's not my hedgehog!) -- Undecidability, take three : think here of Kierkegaard -- Mysterium tremendum -- Postlude: Possibility. (shrink)

Haunting us with such unforgettable stories as The Shining, Shawshank Redemption, Salem s Lot, Carrie, The Green Mile, and Pet Semetary, Stephen King has been an anchor of American horror, science fiction, psychological thrillers, and suspense for over forty years. His characters have brought chills to our spines and challenged our notions of reality while leaving us in awe of the perseverance of the human spirit. As the first book in the new Great Authors and Philosophy series, Stephen King and (...) Philosophy reveals some of the deeper issues raised by King s work. From retribution, freedom, and moral relativity, to death and insanity, the chapters of this book expose how King s stories access the questions and fears that nag each of us in the middle of night.". (shrink)

Probably the most successful scientific theory ever created, quantum theory has profoundly changed our view of the world and extended the limits of our knowledge, impacting both the theoretical interpretation of a tremendous range of phenomena and the practical development of a host of technological breakthroughs. Yet for all its success, quantum theory remains utterly baffling. Quantum Reality: Theory and Philosophy cuts through much of the confusion to provide readers with an exploration of quantum theory that is as authoritatively comprehensive (...) as it is intriguingly comprehensible. Requiring no more than school level physics and mathematics background, this volume requires only an interest in understanding how quantum theory came to be and the myriad ways it both explains how our universe functions and extends the reach of human knowledge. Written by well-known physics author and teacher Dr. Jonathan Allday, this highly engaging work: Presents a thorough grounding in the theoretical machinery of quantum physics Offers a whistle-stop tour through the early part of the 20th century when the founding fathers of quantum theory forever altered the frontiers of human thought Provides an example-filled interpretation of the theory, its applications, and its pinnacle in quantum field theory (QFT), so crucial in shaping ideas about the nature of reality Separates fact from speculation regarding quantum physics’ ability to provide a starting point for philosophical queries into ultimate understanding and the limits of science The world beneath the one that we experience with our senses is profoundly mysterious, and while we may never completely unravel that mystery, quantum theory allows us to come closer than ever to understanding where the science leaves off and the mystery begins. Quantum Reality: Theory and Philosophy makes that understanding accessible to anyone possessing a quest for knowledge and a sense of awe. (shrink)

The fundamental importance of reverence is recognized by all major world cultures. Confucianism’s account of “The three things of which the sage is in awe” is seen in Chinese culture through the value placed on reverence. “The three things of which the sage is in awe” both manifests itself as an approach to value and is also an expression of practical ethical guidance. The essential aspect of reverence is a sincere and ethical outlook; accordingly it is a part of virtue (...) ethics. In this kind of virtue ethics, ethical practice accords with self-conscious conduct that is guided by a sense of reverence, and this forms the guiding thought of Confucianism. From a comparative cultural perspective, the Confucian sense of reverence founded upon ethical self-awareness and Christian sense of reverence founded on divine worship are different. However, both take reverence to be the root of culture, thus proving that reverence is an element that none of the world’s major cultures can be without. In the early modern period, a sense of reverence was seen something enchanted and harmful to the rational progress of civilization. However, the contemporary reenchantment movements in some ways call up a return to such reverence. (shrink)

Synthetic biology can be understood as expanding the abilities and aspirations of genetic engineering. Nonetheless, whereas genetic engineering has been subject to criticism due to its endangering biodiversity, synthetic biology may actually appear to prove advantageous for biodiversity. After all, one might claim, synthesizing novel forms of life increases the numbers of species present in nature and thus ought to be ethically recommended. Two perspectives on how to spell out the conception of intrinsic value of biodiversity are examined in order (...) to assess this line of thought. At the cost of introducing two separate capacities of human knowledge acquisition, the ‘admiration stance’ turns out to reject outright the assumption of a synthetic species' intrinsic value and of an imperative to create novel species. The ‘kinship stance’ by contrast does ascribe value to both synthetic and natural species and organisms. Nonetheless, while from this perspective creating novel species may become an ethical demand under certain conditions, it favours changing organisms by getting in contact with them rather than synthesizing them. It is concluded that neither the admiration nor the kinship stance warrants a supposed general moral obligation to create novel species to increase biodiversity. (shrink)

What does it mean to wonder in awe or terror about the world? How do you philosophically understand Judaism? In How to Measure a World?: A Philosophy of Judaism, Martin Shuster provides answers to these questions and more. Emmanuel Levinas suggested that Judaism is best understood as an anachronism. Shuster attempts to make sense of this claim by alternatively considering questions of the inscrutability of ultimate reality, of the pain and commonness of human suffering, and of the ways in which (...) Judaism is entangled with the world. Drawing on phenomenology and Jewish thought, Shuster offers novel readings of some of the classic figures of Jewish philosophy while inserting other voices into the tradition, from Moses Maimonides to Theodor W. Adorno to Walter Benjamin to Stanley Cavell. How to Measure a World? examines elements of the Jewish philosophical record to get at the full intellectual scope and range of Levinas's proposal. Shuster's view of anachronism thereby provokes an assessment of the world and our place in it. A particular understanding of Jewish philosophy emerges, not only through the traditions it encompasses, but also through an understanding of the relationship between humans and their world. In the end, Levinas's suggestion is examined theoretically as much as practically, revealing what's at stake for Judaism as much as for the world. (shrink)

The questions that occupied early Ionian philosophers are very general in nature, and are not linked to the various skills and crafts that surface early in Greek civilization. The awe and wonder fuelling these questions were directed towards large scale phenomena, and—according to the interpretation presented in this essay—called for more than mere re-descriptions or re-labellings of various features of reality. They called for explanations, but the notion of an intellectually adequate explanation took a long time to develop. Conceptions of (...) adequate explanation were changing throughout Pre-Socratic philosophy. It was left to Aristotle to attempt to capture the various models, and give them a unifying structure within an explicit theory. (shrink)

Gaming and the Virtual Sublime considers the 'virtual sublime' as a conceptual toolbox for understanding our affective engagement with contemporary interactive entertainment.

Beyond the well‐known ethical issues involved in medical experimentation on human subjects, experimenting with embryos raises unique and particularly hard problems. Beside the psychological obstacles connected with the fear of ‘‘playing God" and the awe with which we hold the process of the creation of human beings, there are three philosophical problems which are the main subject of the article:1. The logical problem of circularity: the morality of experimenting on embryos is dependent on the status of the embryo, which in (...) turn is partly decided by experimentation.2. The metaphysical problem: experiments are justified by the benefits they bring to human subjects; but it is doubtful whether an early embryo is a ‘‘subject" and whether coming into being is a ‘‘benefit".3. The moral problem: the standard constraint on medical experiments is that they benefit either the individual subject or at least members of a relevantly defined group of patients suffering from the same syndrome. But embryo experimentation is often associated with potential cure to people of a completely different category.Finally, the article discusses the limits of the force of philosophical arguments in the formation of actual policies for regulating such practices as experimenting with embryos. The widely‐shared fourteen‐day limit is shown to be a sound practical compromise despite the difficulties in justifying it philosophically. (shrink)

This paper wants to draw out a common argument in three great philosophers and littérateurs in modern French thought: Michel de Montaigne, Voltaire, and Albert Camus. The argument makes metaphysical and theological scepticism the first premise for a universalistic political ethics, as per Voltaire's: “it is clearer still that we ought to be tolerant of one another, because we are all weak, inconsistent, liable to fickleness and error.” The argument, it seems to me, presents an interestingly overlooked, deeply important and (...) powerful contribution to the philosophical discourse of modernity. On one hand, theological and post-structuralist critics of “humanism” usually take the latter to depend either on an essentialist philosophical anthropology, or a progressive philosophy of history. The former, it is argued, is philosophically contestable and ethically contentious. The latter, for better or worse, is a continuation of theological eschatology by another name. So both, if not “modernity” per se, should somehow be rejected. But an ethical universalism – like that we find in Montaigne, Bayle, Voltaire, or Camus – which does not claim familiarity with metaphysical or eschatological truths, but humbly confesses our epistemic finitude, seeing in this the basis for ethical solidarity, eludes these charges. On the other hand, philosophical scepticism plays a large role in the post-structuralist criticisms of modern institutions and ideas in ways which have been widely taken to license forms of ethics which problematically identify responsibility, with taking a stand unjustifiable by recourse to universalizable reasons. But, in Montaigne, Voltaire and Camus, our ignorance concerning the highest or final truths does not close off, but rather opens up, a new descriptive sensitivity to the foibles and complexities of human experience: a sensitivity reflected amply, and often hilariously, in their literary productions. As such, a critical agnosticism concerning claims about things “in the heavens and beneath the earth” does not, for such a “sceptical humanism,” necessitate decisionism or nihilism. Instead, it demands a redoubled ethical sensitivity to the complexities and plurality of political life which sees the dignity of “really-existing” others, whatever their metaphysical creeds, as an inalienable first datum of ethical conduct and reflection. After tracking these arguments in Montaigne, Voltaire, and Camus, the essay closes by reflecting on, and contesting, one more powerful theological argument against modern agnosticism's allegedly deleterious effects on ethical culture: that acknowledging ignorance concerning the highest things robs us of the basis for awe or wonder, the wellspring of human beings’ highest ethical, aesthetic, and spiritual achievements. (shrink)

Readers familiar with the luminous scholarly contributions of Harry Austryn Wolfson will welcome this rich collection of essays that have been previously published in widely dispersed journals and books, The articles range over Aristotle and Plato; Philo; the Church Fathers; and Arabic, Jewish, and Christian philosophers of the Middle Ages: Averroes and Avicenna, Maimonides, and Thomas Aquinas. The twenty-eight pieces are arranged in such a manner that ideas develop and are pursued from one article to the next, forming a coherent (...) whole. According to the editors, "This volume reflects the most basic biographical fact about Wolfson: his life has been one of unflagging commitment, uninterrupted creativity, and truly remarkable achievement...Wolfson's scholarship will be viewed with awe and admiration and his impact will be durable. He has added new dimensions to philosophical scholarship and illuminated wide areas of religious thought, plotting the terrain, blazing trails, and erecting guideposts for scores of younger scholars.". (shrink)

Parker obviously has a warm fondness and a deep empathetic understanding of this period of history, and they are offered to the reader in every carefully worked sentence. In a narrative style that presents the human dimension as well as the central ideas of the Presocratics, Socrates, Plato, and Aristotle, Parker imaginatively reconstructs the phenomenological, empirical, and the homely rationale for their theories. He depicts the Presocratics as organized around the question "What is the universe made of?" and Socrates around (...) "What is Truth, Justice, Goodness?" There is a chapter giving a profile of Athens and Sparta. The three chapters on Plato cover the theory of forms, the Republic, and the Laws. The four chapters on Aristotle, besides the biographical inclusions, cover a scheme of his works, his view of nature, The Ethics, The Politics, and his lasting impact on the rest of intellectual history. The book ends with a brief treatment of Hellenism and a conclusion that takes its cue from the awe and excitement of Keats in On First Looking into Chapman's Homer. Altogether it is a simplified yet sympathetic, thoughtful, and sensitive introduction.--S. O. H. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 487 Although this reviewer would have appreciated a fuller expression of the dialectical interdependency and synthetic elements holding between Fichte and Schelling than Schurr actually developed, his study is nevertheless an orderly and well-documented presentation of their fundamental views. The study can serve as a solid and professional introduction to the postKantian phase of German Idealism, and it most certainly deserves translation into English. LAWRENCES. STEPELEVICH Villanova (...) University Die Konstitution der Jl'sthetik in Wilhelm Diltheys Philosophie. By Michael Heinen. Abhandlungen zur Philosophie, Psychologie und P~dagogik, no. 100. (Bonn: Bouvier, 1974. Pp. 220) Michael Heinen's book draws attention to Dilthey's interest in the original dimension of art experience. That interest has been the traditional stock in the trade of philosophers since the ancient Greeks, and most crucially since the subjectivization of the aesthetic sphere in the speculative thought of Kant and German idealism. But the point is that there is a gap between those philosophers who speculated about perception, aesthetic pleasure, and the enjoyment of the senses, and who tried to justify those speculations through wide-ranging inquiries into the order of the world and its understanding through our ego and its potentialities--betweenthem and Dilthey, who knows that this age-old enthusiasm for metaphysical and epistemological inquiries has become obsolete. The earlier display of erudition may be vast and awe inspiring. But in Dilthey's mind an interest in those inquiries is no longer foremost. Commendable as all of them may be, they approach the world of the work of art and its experience from the outside, in an independent, self-sufficient, and almost autonomous manner, without facing up to the horizon of the world in which an artistic work is rooted. This horizon of the world emerges as the leitmotif of Heinen's book. Heinen reminds the reader that those who create are immersed in this horizon. The conditions under which they work, the tools they have, the methods they use, the materials that are available to them, the ideas they have in mind--all this can be traced back to the world which surrounds them. Moreover, they belong to an historical world. They are oriented toward a past they remember, a future they anticipate; and all they think, or feel, or will, stands in an historical context, long before they are conscious of themselves in this respect. Heinen rightly points out that this creates a problem not only for the analysis of the artistic expression but for the field of hermeneutics, for the method of understanding this expression. It is not so much something that is understood in its meaning by referring to an ego, or a system of cognitive faculties. It emerges from the socio-historical world; and we must place it back in the same horizon from which it emerges. Heinen agrees with Dilthey that we always find ourselves within the whole of life; and when understanding something--a work of art or any other historical object--we have to do it within the full context of life to which we belong. It is an objectification of life that we have to understand from life itself. This may help to explain why a work of art is more than an object created by an artist through his inspiration and the unconscious production of his genius. From his Hegelian perspective Heinen tells us that whenever an artist is involved in the creation of something he is dependent upon the world in which he lives and upon a dialectic between himself and the horizon of life. Heinen expressly defends the probability of this dialectic in a chapter on the presuppositions of Dilthey's aesthetics (pp. 134-162). He studies Dilthey's attempt to discover a methodological basis for the human sciences. He calls attention to the remarkable sequence of sketches in which Dilthey distinguishes between Geisteswissenschaften and Naturwissenschaften, between human sciences that, in one way or another, deal with historical and other manifestations of 488 HISTORY OF PHILOSOPHY life and inner experience, and natural sciences that deal with phenomena, with objects of nature. Dilthey is profoundly conscious and frank in announcing that the human sciences also treat phenomena or objects. But... (shrink)

Freud's philosophical anthropology is in fact little more than an amplified psychiatry. For Freud, the human being is in essence a sick animal. In this paper, I discuss the possibility of founding this "anthropological turn" on evolutionary biology. On the one hand, it is shown that Freud's own attempted "evolutionary psychiatry" failed because of his very limited knowledge of Darwinism and his awe for Haeckel and Lamarck. On the other hand, I argue that more recent attempts to reconcile psychoanalysis and (...) evolutionary biology do not always provide a solid biological foundation for the Freudian philosophical project, despite the fact that they are—from a Darwinian point of view—tenable. This is so because, generally speaking, these theories consider psychopathologies either as adaptations or as accidental disorders, and not as inevitable but dysfunctional parts of human nature, like Freud did. (shrink)

Robert Solomon criticized the philosophy of death for abstracting from human reality to treat our mortality as a collection of metaphysical puzzles. Nowhere is death less abstract than in our response to the death of our loved ones. The public face of our response is the memorial service and the eulogies that move us. Our experience of a eulogy can be as cathartic as Aristotle theorized as part of great tragedy. However, treating the oration as a work of art seems (...) inappropriate; seeking to understand our engagement in aesthetic terms disrespectful to the grieving. This paper attempts to resolve this paradox by exploring analogies between the structures of eulogies and those of tragedy, and showing that, rather than traditional aesthetics' "promise of happiness," our engagement is concerned with the "promise of meaning." Psychological research on the nature of empathy theorizes that humans are hard-wired to feel the experiences of others and this is undoubtedly at work in our emotional responses to literature and eulogies. Drawing on the work of Dacher Keltner, the paper argues that the key to the aesthetics of eulogies and literature lies in their power to invoke our "awe" in response to their words. (shrink)

Philosophy develops the direction towards the Whole opened up by the Notion of Being that makes the mind to be a mind. It isgrounded in awe that can increase as inquiry continues, though it tends to fall back into the routines of its exercise, like every otherhuman activity. In a time when it is common to think of ourselves as just another combination of elements in the evolutionary universe,reflection upon our own awareness turns the tables on materialists by re-minding the (...) earliest phases called “mere matter” and setting the cosmos back into the encompassing realm of absolute Mystery. (shrink)

Suivant le fil directeur du temps, cet ouvrage met au jour la manière dont l'admiration est devenue un problème philosophique central à l'âge classique et examine les différentes conceptions dont elle fait l'objet chez les principaux penseurs de la seconde moitié du XVIIe siècle.

Echoes of No Thing seeks to understand the space between thinking which Martin Heidegger and the 13th-century Zen patriarch Eihei D ogen explore in their writing and teachings. Heidegger most clearly attempts this in Contributions to Philosophy (of the Event) and D ogen in his Sh ob ogenz o, a collection of fascicles which he compiled in his lifetime. Both thinkers draw us towards thinking, instead of merely defining systems of thought. Both Heidegger and D ogen imagine possibilities not apparent (...) in the world we currently inhabit, but notably, find possible, through a refashioning of thinking as a soteriological reimagining that clears space for the presencing of an authentic experience in the space which emerges between certainties. Jenkins elucidates this soteriological reimagining through a close reading of both authors' conceptions of time and space, and by developing a practice of listening that is attuned to the echoes that resonate between the two thinkers. While Heidegger often wrote about new beginnings (as well as about gathering oneself, preparing the site, clearings, and practicing) in preparation for the evental un-concealing of truth, nowhere is this as present as in the enigmatic, difficult, and in fact beautiful, Contributions. To call a text beautiful, especially a work of philosophy, risks committing an act of disingenuity, and yet Contributions, like Jacques Derrida's Glas or Walter Benjamin's unfinished Arcades Project, rises to this acclaim through its very resistance to a system, its refusal to be easily digested, or even understood. Contributions is unfinished, partial, even at times muttered; it is the beginning of a thinking which takes place on a path and as such cannot imagine--or refuse--its final destination. It invites us to take up towards, but not to insist on, its thinking; it is a "turn" away from the reason and logic of a technologized world and returns philosophy--as a thinking--to a place of wonder and awe. D ogen's Sh obogenz o, from another culture and time entirely, is also a beautiful text, for similar reasons. The Sh obogenz o, gathered first as a series of talks given by Eihei D ogen (and later composed as written texts) details the process of understanding which leads, for D ogen, to a position of pure seeing, or satori, and yet these talks are not simply rules for monks, nor merely imprecations and demands for a laity; rather, they open a being's thinking to the possibility of something purely other and work as a transition across worlds that also opens us to an other world. What both thinkers illustrate, as do the other thinkers drawn on in this project--most notably, those philosophers associated with the Kyoto School, who were both intimately aware of D ogen's work, and studied, or studied with, Heidegger--is that world is not a fixed, stable entity; rather it is a fugal composition of possibility, of as yet untraversed--and at times un-traversable--spaces. Echoes of No Thing seeks to examine, within the lacunal eddies of be-coming's arrival, that space between which both thinkers point towards as possible sites of new beginnings."--https://punctumbooks.com/titles/echoes-of-no-thing-thinking-between-heidegger-and-doge n/, accessed 06/05/2020. (shrink)

Heidegger’s key word Ereignis is frequently translated as “event,” “event of being,” or “event of appropriation.” No ordinary event in the realm of beings, it is an event in which the meaning of being is recognized in difference from beings. In the history of philosophy, this insight into being set in motion the inception of a philosophical discourse within which we are still thinking. Inspired and guided by his philosophy of history, Heidegger hoped our own reflections on being could likewise (...) appropriate and set in motion preparations for another inception, another experience and understanding of what it means for something to be. Whereas, for the early Greek philosophers, their insight was an experience of awe and wonder, and perhaps also dread, for us of today that insight can set in motion a more “inward” turn, a process that puts in question who we are as human beings and who we want to become, and stirs us to acknowledge our responsibility for being in response to a time when being is under assault. (shrink)

Friedrich Hölderlin, a German Romantic poet and philosopher, is renowned for his profound and enigmatic poetry, which has significantly influenced modern philosophical thought. His work is characterized by a unique blend of poetic expression and philosophical inquiry, often referred to as "poetosophy". By bridging the gap between poetry and philosophy, Hölderlin’s work invites us to reconsider the ways in which we understand and experience the world. Hölderlin’s poetry frequently explores the relationship between nature and the divine, portraying nature as a (...) manifestation of the divine presence. His poems often depict nature as a source of spiritual revelation and a means to connect with the transcendent. -/- Hölderlin’s poetry often portrays nature as a sacred realm where the divine presence is immanent. He believed that the beauty and grandeur of the natural world are reflections of the divine essence, providing a means for humans to connect with the transcendental. In his poems, nature is not merely a backdrop for human activities but a living, breathing entity that reveals the sacred. For example, in his poem "The Archipelago," Hölderlin describes the sea as a vast, infinite expanse that mirrors the boundless nature of the divine. This imagery evokes a sense of awe and reverence, inviting readers to perceive the divine presence in the natural world. Hölderlin’s use of symbolic and evocative language helps to convey the spiritual dimension of nature, making it a central theme in his work. -/- Hölderlin’s exploration of nature and the divine is characterized by a sense of unity and interconnectedness. He saw the natural world as a manifestation of the divine spirit, where every element is imbued with a sacred presence. This perspective is evident in his hymn-like poems, where he merges the natural and the spiritual to create a sense of wholeness and harmony. In his poem "Patmos," Hölderlin writes about the presence of the divine in nature, suggesting that the sacred can be found in the beauty and mystery of the natural world. This idea of unity between nature and spirit is central to his poetic vision, emphasizing the interconnectedness of all things and the potential for spiritual revelation through nature. -/- Hölderlin believed that language has the power to reveal the essence of being. He saw poetry as a means to transcend ordinary language and express the ineffable and the divine. This idea resonates with Martin Heidegger’s later assertion that "language is the house of being." For Hölderlin, poetic language is not just a tool for communication but a medium through which the deepest truths about existence can be unveiled.Hölderlin saw language as more than just a tool for communication; he believed it to be a medium through which the essence of being is revealed. For Hölderlin, poetic language has the unique ability to express the ineffable and to capture the profound mysteries of existence. He believed that through poetry, one could access a deeper understanding of reality and the divine. Hölderlin’s poetry is characterized by its rich and evocative use of language. He often employs metaphor, imagery, and symbolism to convey complex philosophical ideas. By transcending the limitations of ordinary language, his poetry seeks to reveal the hidden connections between different aspects of existence. In this way, Hölderlin’s work embodies the idea that language is a means of revelation, a way to uncover the deeper truths that lie beneath the surface of everyday experience. In Hölderlin’s view, the poet plays a crucial role in mediating the relationship between language and being. The poet’s task is to bring forth the sacred and the divine through the power of poetic language. Hölderlin believed that the poet has the ability to transform reality, to make visible the invisible, and to reveal the profound truths that underlie ordinary experience. The poet becomes a bridge between the human and the divine, the finite and the infinite. -/- Hölderlin’s poetry often explores the idea of the unity of language and being. He believed that poetic language has the power to reveal the inherent interconnectedness of all things. Through his poetry, Hölderlin sought to express a sense of wholeness and harmony that transcends the fragmented reality of everyday life. His work invites readers to engage with the world in a deeply spiritual and contemplative manner, recognizing the divine presence in the beauty and mystery of nature. (shrink)

Tracing the leading role of emotions in the evolution of the mind, a philosopher and a psychologist pair up to reveal how thought and culture owe less to our faculty for reason than to our capacity to feel. Many accounts of the human mind concentrate on the brain’s computational power. Yet, in evolutionary terms, rational cognition emerged only the day before yesterday. For nearly 200 million years before humans developed a capacity to reason, the emotional centers of the brain were (...) hard at work. If we want to properly understand the evolution of the mind, we must explore this more primal capability that we share with other animals: the power to feel. Emotions saturate every thought and perception with the weight of feelings. The Emotional Mind reveals that many of the distinctive behaviors and social structures of our species are best discerned through the lens of emotions. Even the roots of so much that makes us uniquely human—art, mythology, religion—can be traced to feelings of caring, longing, fear, loneliness, awe, rage, lust, playfulness, and more. From prehistoric cave art to the songs of Hank Williams, Stephen T. Asma and Rami Gabriel explore how the evolution of the emotional mind stimulated our species’ cultural expression in all its rich variety. Bringing together insights and data from philosophy, biology, anthropology, neuroscience, and psychology, The Emotional Mind offers a new paradigm for understanding what it is that makes us so unique. (shrink)

In this volume of essays, Howard Wettstein explores the foundations of religious commitment. His orientation is broadly naturalistic, but not in the mode of reductionism or eliminativism. This collection explores questions of broad religious interest, but does so through a focus on the author's religious tradition, Judaism. Among the issues explored are the nature and role of awe, ritual, doctrine, religious experience; the distinction between belief and faith; problems of evil and suffering with special attention to the Book of Job (...) and to the Akedah, the biblical story of the binding of Isaac; the virtue of forgiveness. One of the book's highlights is its literary approach to theology that at the same time makes room for philosophical exploration of religion. Another is Wettstein's rejection of the usual picture that sees religious life as sitting atop a distinctive metaphysical foundation, one that stands in need of epistemological justification. (shrink)

This book develops a conception of student flourishing as the overarching aim of education. Taking as its basis the Aristotelian concept of eudaimonia, it provides a theoretical study of the foundations of flourishing that goes well beyond Aristotle's approach. Flourishing as the Aim of Education argues that the 'good life' of the student, to which education should contribute, must involve engagement with self-transcendent ideals and ignite awe-filled enchantment. It allows for social, individual and educational variance within the concept of flourishing, (...) and it engages with a host of socio-political as well as 'spiritual' issues that are often overlooked in literature discussing character education. Each chapter closes with food for thought for practitioners who can directly facilitate student flourishing. An outgrowth of the author's previous monograph Aristotelian Character Education, this book follows new directions in questioning how to educate young people towards a life of overall flourishing. It will be of great interest to researchers, academics and post-graduate students in the fields of character education, moral education and moral philosophy, as well as to educators and policy-makers. (shrink)

“This is my major thesis. Mystery is inherent in both the nature of things and the nature of rationality. I will sustain this thesis by a review of some of the central issues of philosophy to elucidate their mysterious qualities. More important, however, I will develop in detail an explanation of mystery and trace some of its important ramifications.” “I will argue that an ordinal metaphysics, with its associated theory of query, provides an account of mystery that no other theory (...) can provide. “While the theory presented here is a theory of philosophical mystery, it has fundamental implications for all branches of knowledge, including the physical and social sciences. “In short, I speak against a simplistic view of the world and of experience based on a simplistic and narrow conception of understanding and rationality. Mystery calls not for veneration and awe, but for a full and complex activity of mind, broaching all established conditions in its pursuit of answers....Reason is fulfilled as completely in mysteries which persevere throughout our efforts to resolve them as in mysteries which are resolved and dissipated, passing into new questions to which we must find new answers, in an unterminating process of rational interrogation.” — From the Preface by Stephen David Ross. (shrink)

Most people know Ursula K. Le Guin for her extraordinary science fiction and fantasy writing. Fewer know just how pervasive Taoist themes are to so much of her work. And in Lao Tzu: Tao Te Ching, we are treated to Le Guin's unique take on Taoist philosophy's founding classic. Reflecting more than forty years of Le Guin's personal study and contemplation, her rendering of the text is a brilliant testament to her deep-seated understanding of Taoist principles and their value for (...) our troubled world today. Avoiding traditional patriarchal interpretations, scholarly fixations, and esotericism, she embues the Tao Te Ching with transformative, awe-inspiring power like no other. Also included are Le Guin's personal reflections and notes on the text throughout. To anyone who has enjoyed Le Guin's writing and yearns for a deeper window into her mind--or to all who simply wish to explore the philosophical bedrock that shaped an incredible, historically significant author--Le Guin's Lao Tzu: Tao Te Ching will be an incomparable treasure. (shrink)

The legendary biologist, provocateur, and bestselling author mounts a timely and passionate defense of science and clear thinking with this career-spanning collection of essays, including twenty pieces published in the United States for the first time. For decades, Richard Dawkins has been the world's most brilliant scientific communicator, consistently illuminating the wonders of nature and attacking faulty logic. Science in the Soul brings together forty-two essays, polemics, and paeans--all written with Dawkins's characteristic erudition, remorseless wit, and unjaded awe of the (...) natural world. Though it spans three decades, this book couldn't be more timely or more urgent. Elected officials have opened the floodgates to prejudices that have for half a century been unacceptable or at least undercover. In a passionate introduction, Dawkins calls on us to insist that reason take center stage and that gut feelings, even when they don't represent the stirred dark waters of xenophobia, misogyny, or other blind prejudice, should stay out of the voting booth. And in the essays themselves, newly annotated by the author, he investigates a number of issues, including the importance of empirical evidence, and decries bad science, religion in the schools, and climate-change deniers. Dawkins has equal ardor for "the sacred truth of nature" and renders here with typical virtuosity the glories and complexities of the natural world. Woven into an exploration of the vastness of geological time, for instance, is the peculiar history of the giant tortoises and the sea turtles--whose journeys between water and land tell us a deeper story about evolution. At this moment, when so many highly placed people still question the fact of evolution, Dawkins asks what Darwin would make of his own legacy--"a mixture of exhilaration and exasperation"--and celebrates science as possessing many of religion's virtues--"explanation, consolation, and uplift"--without its detriments of superstition and prejudice. In a world grown irrational and hostile to facts, Science in the Soul is an essential collection by an indispensable author. Advance praise for Science in the Soul "The illumination of Richard Dawkins's incisive thinking on the intellectual world extends far beyond biology. What a treat to see so clearly how matter and meaning fit together, from fiction to philosophy to molecular biology, in one unified vision!"--Daniel C. Dennett, author of From Bacteria to Bach and Back: The Evolution of Minds "I thank Thor and Zeus that in their infinite wisdom they chose to make the great wordsmith of our age a great rationalist, and vice versa."--Matt Ridley, author of The Evolution of Everything: How New Ideas Emerge "In this golden age of enlightened science writing, it is stunning that no scientist has won the Nobel Prize for Literature. It is time literature's highest award be granted to a scientist whose writings have changed not just science but society. No living scientist is more deserving of such recognition than Richard Dawkins.Science in the Soul is the perfect embodiment of Nobel-quality literature."--Michael Shermer, publisher of Skeptic magazine, columnist for Scientific American, and author of The Moral Arc: How Science Makes Us Better People "Science in the Soul is packed with Dr. Dawkins's philosophy, humor, anger, and quiet wisdom, leading the reader gently but firmly to inevitable conclusions that edify and educate."--James Randi, author of The Faith Healers. (shrink)