Equal parts mail art, data visualization, and affectionate correspondence, Dear Data celebrates "the infinitesimal, incomplete, imperfect, yet exquisitely human details of life," in the words of Maria Popova (Brain Pickings), who introduces this charming and graphically powerful book. For one year, Giorgia Lupi, an Italian living in New York, and Stefanie Posavec, an American in London, mapped the particulars of their daily lives as a series of hand-drawn postcards they exchanged via mail weekly—small portraits as full of emotion as they are data, both mundane and magical. Dear Data reproduces in pinpoint detail the full year's set of cards, front and back, providing a remarkable portrait of two artists connected by their attention to the details of their lives—including complaints, distractions, phone addictions, physical contact, and desires. These details illuminate the lives of two remarkable young women and also inspire us to map our own lives, including specific suggestions on what data to draw and how. A captivating and unique book for designers, artists, correspondents, friends, and lovers everywhere.
Humanism and the Death of God is a critical exploration of secular humanism and its discontents. Through close readings of three exemplary nineteenth-century philosophical naturalists or materialists, who perhaps more than anyone set the stage for our contemporary quandaries when it comes to questions of human nature and moral obligation, Ronald E. Osborn argues that "the death of God" ultimately tends toward the death of liberal understandings of the human as well. Any fully persuasive defense of humanistic values--including the core humanistic concepts of inviolable dignity, rights, and equality attaching to each individual--requires an essentially religious vision of personhood. Osborn shows such a vision is found in an especially dramatic and historically consequential way in the scandalous particularity of the Christian narrative of God becoming a human. He does not attempt to provide logical proofs for the central claims of Christian humanism along the lines some philosophers might demand. Instead, this study demonstrates how philosophical naturalism or materialism, and secular humanisms and anti-humanisms, might be persuasively read from the perspective of a classically orthodox Christian faith.
The story of how prominent liberal intellectuals reshaped American religious and secular institutions to promote a more democratic, science-centered society. Winner of the Morris D. Forkosch Award for Best Book by the Center for Inquiry Recent polls show that a quarter of Americans claim to have no religious affiliation, identifying instead as atheists, agnostics, or "nothing in particular." A century ago, a small group of American intellectuals who dubbed themselves humanists tread this same path, turning to science as a major source of spiritual sustenance. In The Scientific Spirit of American Humanism, Stephen P. Weldon tells the fascinating story of this group as it developed over the twentieth century, following the fortunes of a few generations of radical ministers, academic philosophers, and prominent scientists who sought to replace traditional religion with a modern, liberal, scientific outlook. Weldon explores humanism through the networks of friendships and institutional relationships that underlay it, from philosophers preaching in synagogues and ministers editing articles of Nobel laureates to magicians invoking the scientific method. Examining the development of an increasingly antagonistic engagement between religious conservatives and the secular culture of the academy, Weldon explains how this conflict has shaped the discussion of science and religion in American culture. He also uncovers a less known—but equally influential—story about the conflict within humanism itself between two very different visions of science: an aspirational, democratic outlook held by the followers of John Dewey on the one hand, and a skeptical, combative view influenced by logical positivism on the other. Putting America's distinctive science talk into historical perspective, Weldon shows how events such as the Pugwash movement for nuclear disarmament, the ongoing evolution controversies, the debunking of pseudo-science, and the selection of scientists and popularizers like Carl Sagan and Isaac Asimov as humanist figureheads all fit a distinctly American ethos. Weldon maintains that this secular ethos gained much of its influence by tapping into the idealism found in the American radical religious tradition that includes the deism of Thomas Paine, nineteenth-century rationalism and free thought, Protestant modernism, and most important, Unitarianism. Drawing on archival research, interviews, and a thorough study of the main humanist publications, The Scientific Spirit of American Humanism reveals a new level of detail about the personal and institutional forces that have shaped major trends in American secular culture. Significantly, the book shows why special attention to American liberal religiosity remains critical to a clear understanding of the scientific spirit in American culture.
Greco-Roman antiquity is often presumed to provide the very paradigm of humanism from the Renaissance to the present. This paradigm has been increasingly challenged by new theoretical currents such as posthumanism and the "new materialisms", which point toward entities, forces, and systems that pass through and beyond the human and dislodge it from its primacy as the measure of things. Antiquities beyond Humanismseeks to explode the presumed dichotomy between the ancient tradition and the twenty-first century "turn" by exploring the myriad ways in which Greek and Roman philosophy and literature can be understood as foregrounding the non-human. Greek philosophy in particular is filled with metaphysical explanations of the cosmos grounded in observations of the natural world, while other areas of ancient humanistic inquiry - poetry, political theory, medicine - extend into the realms of plant, animal, and even stone life, continually throwing into question the ontological status of living and non-living beings. By casting the ancient non-human or more-than-human in a new light in relation to contemporary questions of gender, ecological networks and non-human communities, voice, eros, and the ethics and the politics of posthumanism, the volume demonstrates that encounters with ancient texts, experienced as both familiar and strange, can help forge new understandings of life, whether understood as physical, psychical, divine, or cosmic.
Russian philosopher Valery A. Kuvakin reviews the major principles of humanism as the starting point for an overall definition of humanity. Humanism, as definied by Kuvakin, is based on the scientific method, seeks objective knowledge, is anthropocentric, uses reason as its guiding principle, and extolls common sense based on scientifically verifiable knowledge without any restriction from tradition, customs, political systems, or religion. Arrayed against these humanist values are the "pseudovalues" of the paranormal and irrational faith, and the "antivalues" of greed, corruption, addiction, violence, and environmental destruction. Avoiding both the heaven of our fantasies and the hell of our own making, humanism offers the 21st century the basis for establishing a just, free, and sane society.
Literature cultivates 'deep selves' for whom books matter because they take over from religion fundamental questions about the meaning of existence. This volume embraces and questions this perspective, whilst also developing a 'new humanist' critical vocabulary which specifies, and therefore opens to debate, the human significance of literature.
Since the early 1980s, there has been renewed scholarly interest in the concept of Christian Humanism. A number of official Catholic documents have stressed the importance of "Christian humanism," as a vehicle of Christian social teaching and, indeed, as a Christian philosophy of culture. Fundamentally, humanism aims to explore what it means to be human and what the grounds are for human flourishing. Featuring contributions from internationally renowned Christian authors from a variety of disciplines in the humanities, Re-Envisioning Christian Humanism recovers a Christian humanist ethos for our time. The volume offers a chronological overview (from patristic humanism to the Reformation and beyond) and individual examples (Jewell, Calvin) of past Christian humanisms. The chapters are connected through the theme of Christian paideia as the foundation for liberal arts education.
Tender Years is the touching story of a boy named Eumu, who was born to a Korean family in Osaka, Japan, during World War II. When his mother dies of TB when he is less than three years old, his grandmother abducts him, taking him to a remote Korean village. His grandmother's unconditional love helps Eumu live without a mother or father, but ten years later, he is returned to his father in Tokyo. Eumu feels as though he is waking up from a dream never ending, and entering into another dream. The little boy Eumu is in fact a mystery, even to the author. The mystery has to do with the existential dilemma the boy is faced with growing up in a place where he might have believed that the rest of the world was nonexistent. As if in the dream of an existence without shame, everything Eumu did for himself or for others was known to everyone but himself, yet the boy is very confused. His eventual conversations with his father point to the repression Eumu has hidden, as well as his desire to free himself from the repressed life he has led. Tender Years offers philosophical insight into the post-war years in Asia, where the collective and the individual engage a perennial struggle for survival. About the Author: Dr. David D. Yun grew up in South Korea until he was 13 years old. He taught physics at universities in the U.S., and now lives in Bangkok, Thailand. He is writing his next book. Publisher's website: http: //SBPRA.com/DavidDYun
