The impoverished boss, Ike, was an unlucky guy. When he just arrived at the new unit, he found out that his female boss was a peerless beauty that he had provoked. What's more, he inadvertently discovered her boss's top secret.
In this "provocative" book (New York Times), a contrarian physicist argues that her field's modern obsession with beauty has given us wonderful math but bad science. Whether pondering black holes or predicting discoveries at CERN, physicists believe the best theories are beautiful, natural, and elegant, and this standard separates popular theories from disposable ones. This is why, Sabine Hossenfelder argues, we have not seen a major breakthrough in the foundations of physics for more than four decades. The belief in beauty has become so dogmatic that it now conflicts with scientific objectivity: observation has been unable to confirm mindboggling theories, like supersymmetry or grand unification, invented by physicists based on aesthetic criteria. Worse, these "too good to not be true" theories are actually untestable and they have left the field in a cul-de-sac. To escape, physicists must rethink their methods. Only by embracing reality as it is can science discover the truth.
The Poverty of Eros in Plato's Symposium offers an innovative new approach towards Eros and the concept of Eros in the Symposium. Lorelle D. Lamascus argues that Plato's depiction of Eros as the child of Poverty (penia) and Resource (poros) is central to understanding the nature of love. Eros is traditionally seen as self-interested or acquisitive, but this book argues instead that Eros and reason are properly in accord with one another. The moral life and the philosophical life alike depend upon properly trained and directed Eros. Lamascus demonstrates that the presentation of the nature of Poverty is essential to the nature of Eros in the Symposium, doing this through in-depth discussion of the major twentieth century interpretations of Platonic Eros. The book shows that poverty provides an appropriate directing of Eros towards eternal and unchanging goods (and away from an age geared towards material items and wealth), and thus that Plato's mythical treatment of Eros in the Symposium lays the groundwork for understanding the soul's embrace of poverty as a way of living, loving, and knowing.
Ludwig Wittgenstein's later philosophy comes alive when it is used as a vehicle for philosophical discovery, rather than when it is interpreted merely as a system of propositions. In this study of Wittgenstein's later work on the philosophy of psychology, his cryptic remarks on visual meaning and the analysis of the concept of perception are used as a basis for a new approach to the philosophical study of perception. Justin Good analyses a host of issues in contemporary philosophy of mind and visual studies, including the concepts of visual meaning, visual qualia and the ineffability of visual experience. He also explores the relation between conceptual analysis and causal explanation in the theory of perception, and the relation between visual syntax and visual meaning. The larger aim of Wittgenstein and the Theory of Perception is to demonstrate a way to appreciate cutting-edge theoretical work on perception while at the same time grasping the limits of such research. In turn, this method not only offers a productive framework for clarifying the complex conceptual shifts between different contexts - like the differing concepts of 'seeing' in, for example, art history and neuro-anatomy; it also provides real insights into the nature of perception itself.
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The experience of the ultimate is not an experience at all – because the experiencer is lost. And when there is no experiencer, what can be said about it? Who will say it? Who will relate the experience? When there is no subject, the object also disappears – the banks disappear, only the river of experience remains. Knowledge is there, but the knower is not.