In this companion volume to the national public television documentary of the same name, interviews of philosophy luminaries expose the relevance of philosophy to everyday life.
Don't miss His Holiness the Dalai Lama's classic book, The Art of Happiness, or his newest, The Book of Joy, named one of Oprah's Favorite Things. In a difficult, uncertain time, it takes a person of great courage, such as the Dalai Lama, to give us hope. Regardless of the violence and cynicism we see on television and read about in the news, there is an argument to be made for basic human goodness. The number of people who spend their lives engaged in violence and dishonesty is tiny compared to the vast majority who would wish others only well. According to the Dalai Lama, our survival has depended and will continue to depend on our basic goodness. Ethics for the New Millennium presents a moral system based on universal rather than religious principles. Its ultimate goal is happiness for every individual, irrespective of religious beliefs. Though he himself a practicing Buddhist, the Dalai Lama's teachings and the moral compass that guides him can lead each and every one of us—Muslim, Christian, Jew, Buddhist, or atheist—to a happier, more fulfilling life.
"Rastafari practitioners have continually resisted social sciences definition of what outsiders called a millenarian movement. They maintained against these efforts of categorization that Rastafari as a lived and living philosophy combines ancient roots with ever emerging routes. These historical, dynamic and creative dimensions challenge any homogenizing attempts to freeze the 'movement' in time and space. African origins are as important as Diasporean experiences for Rastafari in the manifold struggles to downstroy slavery and oppression. But the strong universal appeal towards the realization of equal rights and justice implodes analytical and practical limitations of a Black Atlantic culture. This volume brings together contributions from well-known Rastafari practitioners and social scientists as a counter to the unilateral politics of outside definition, identification, and misrepresentation. They discuss Rastafari as an experimental philosophy; its historical and contemporary global culture dimensions and its contribution to issues such as decolonization, reparation and repatriation. "
Panpsychism is the view that all things, living and nonliving, possess some mind like quality. It stands in sharp contrast to the traditional notion of mind as the property of humans and (perhaps) a few select ‘higher animals’. Though surprising at first glance, panpsychism has a long and noble history in both Western and Eastern thought. Overlooked by analytical, materialist philosophy for most of the 20th century, it is now experiencing a renaissance of sorts in several areas of inquiry. A number of recent books – including Skrbina’s Panpsychism in the West (2005) and Strawson et al’s Consciousness and its Place in Nature (2006) – have established panpsychism as respectable and viable. Mind That Abides builds on these works. It takes panpsychism to be a plausible theory of mind and then moves forward to work out the philosophical, psychological and ethical implications. With 17 contributors from a variety of fields, this book promises to mark a wholesale change in our philosophical outlook. (Series A)
In this warm and witty book, scientist and Zen priest Hagen shows a way to cut past the illusion of life and see things as they really are. Using examples from quantum physics, philosophy, and mathematics, Hagen explains how our dependence on objective reality and "common sense" can get in the way of the truth. Illustrations, photos, diagrams.
Can the Hippocratic and Judeo-Christian traditions be synthesized with contemporary thought about practical reason, virtue and community to provide real-life answers to the dilemmas of healthcare today? Bishop Anthony Fisher discusses conscience, relationships and law in relation to the modern-day controversies surrounding stem cell research, abortion, transplants, artificial feeding and euthanasia, using case studies to offer insight and illumination. What emerges is a reason-based bioethics for the twenty-first century; a bioethics that treats faith and reason with equal seriousness, that shows the relevance of ancient wisdom to the complexities of modern healthcare scenarios and that offers new suggestions for social policy and regulation. Philosophical argument is complemented by Catholic theology and analysis of social and biomedical trends, to make this an auspicious example of a new generation of Catholic bioethical writing which has relevance for people of all faiths and none.
The politics of development in Africa have always been central concerns of the continent's literature. Yet ideas about the best way to achieve this development, and even what development itself should look like, have been hotly contested. African Literature as Political Philosophy looks in particular at Achebe's Anthills of the Savannah and Petals of Blood by Ngugi wa Thiong'o, but situates these within the broader context of developments in African literature over the past half-century, discussing writers from Ayi Kwei Armah to Wole Soyinka. M.S.C. Okolo provides a thorough analysis of the authors' differing approaches and how these emerge from the literature. She shows the roots of Achebe's reformism and Ngugi's insistence on revolution and how these positions take shape in their work. Okolo argues that these authors have been profoundly affected by the political situation of Africa, but have also helped to create a new African political philosophy.
Early in this volume, David Ehrenfeld describes what prophecy really is. Referring to the biblical prophets, he says they were not the "holy fortunetellers that the word prophet has come to signify....The business of prophecy is not simply foretelling the future; rather it is describing the present with exceptional truthfulness and accuracy." Once this is done, then it can be seen that broad aspects of the future have suddenly become apparent. The twentieth century is drawing to a chaotic close amidst portents of unprecedented change and upheaval. The unravelling of societies and civilizations and the destruction of nature march together--linked--a fact whose enormous significance is often lost. In Beginning Again, David Ehrenfeld has undertaken the difficult task of describing the present clearly enough to reveal the future. Out of his broad vision emerges a glimpse of a new millennium: a vision at once frightening and comforting, a scene of great devastation and great rebuilding. Ehrenfeld ranges far and wide to present a coherent vision of our relationship with Nature--its many aspects and implications--as our century opens into the next millennium. Whether he is writing about the problem of loyalty to organizations, rights versus obligations, our over-managed society, the vanishing of established knowledge, the failure of experts, the triumph of dandelions, Dr. Seuss, Edward Teller, or the future of farming, he is always concerned with the intricate interaction between technology and nature. As in his classic book, The Arrogance of Humanism, Ehrenfeld never loses sight of our fatal love affair with the fantasy of control. We now have no choice, he argues, but to transform the dream of control, of progress, from one of overweening hubris, love of consumption, and the idiot's goal of perpetual growth, to one based on "the inventive imitation of nature," with its honesty, beauty, resilience, and durability. Few American writers and even fewer scientists can describe these timeless, transcendent qualities of nature so well. In "Places," the opening chapter, David Ehrenfeld tells about nightly vigils he spent alone on the moonlit beach of Tortuguero, watching giant sea turtles emerging from the sea to lay their eggs in the black sand where they were born. "I could watch the perfect white spheres falling," he writes. "Falling as they have fallen for a hundred million years, with the same slow cadence, always shielded from the rain or stars by the same massive bulk with the beaked head and the same large, myopic eyes rimmed with crusts of sand washed out by tears. Minutes and hours, days and months dissolve into eons. I am on an Oligocene beach, an Eocene beach, a Cretaceous beach--the scene is the same. It is night, the turtles are coming back, always back; I hear a deep hiss of breath and catch a glint of wet shell as the continents slide and crash, the oceans form and grow."
Robert L. Humphrey was an Iwo Jima veteran, Harvard graduate, and cross cultural conflict resolution specialist during the Cold War. He proposed the "Dual Life Value Theory" of Human Nature. From the experiences of childhood in the Great Depression, trips as a teenager in the Panamanian Merchant Marines, national-class boxing, the awe-inspiring sights of selfless sacrifice on Iwo Jima, and finally, fifteen years in overseas ideological warfare, Humphrey observed that universal values exist and, ultimately control human behavior. Humphrey is a graduate of Wisconsin University, Harvard Law School, and the Fletcher School of Diplomacy. At the beginning of the Cold War, he left a teaching position at MIT to help lead the struggle against Communism. Finding that U.S. education was contributing to, rather than reducing, American overseas problems, he developed a new leadership approach that overcame Ugly American syndrome among hundreds of thousands in crucial Third World areas. More recently, his methodology won commendations for educating the alleged uneducable: Mexican-American street-gang youths in southern California, and Canadian Native teenage dropouts. Until Communism's fall, Humphrey kept his new methods confidential. Those methods are significant: (1) From his experiences with young infantrymen in heavy combat, and with the peasants in many villages of the world, he perceived humankind's basic goodness that philosophers have missed or under-rated. (2) In place of compartmentalized, primarily mental education, Humphrey has developed a human-nature-guided (moral, physical, artistic, mental) approach.