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Author: Jürgen Habermas
Publisher: John Wiley & Sons
ISBN: 0745694608
Category : Philosophy
Languages : en
Pages : 258
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Book Description
Two countervailing trends mark the intellectual tenor of our age – the spread of naturalistic worldviews and religious orthodoxies. Advances in biogenetics, brain research, and robotics are clearing the way for the penetration of an objective scientific self-understanding of persons into everyday life. For philosophy, this trend is associated with the challenge of scientific naturalism. At the same time, we are witnessing an unexpected revitalization of religious traditions and the politicization of religious communities across the world. From a philosophical perspective, this revival of religious energies poses the challenge of a fundamentalist critique of the principles underlying the modern Wests postmetaphysical understanding of itself. The tension between naturalism and religion is the central theme of this major new book by Jürgen Habermas. On the one hand he argues for an appropriate naturalistic understanding of cultural evolution that does justice to the normative character of the human mind. On the other hand, he calls for an appropriate interpretation of the secularizing effects of a process of social and cultural rationalization increasingly denounced by the champions of religious orthodoxies as a historical development peculiar to the West. These reflections on the enduring importance of religion and the limits of secularism under conditions of postmetaphysical reason set the scene for an extended treatment the political significance of religious tolerance and for a fresh contribution to current debates on cosmopolitanism and a constitution for international society.
Author: Jürgen Habermas
Publisher: John Wiley & Sons
ISBN: 0745694608
Category : Philosophy
Languages : en
Pages : 258
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Book Description
Two countervailing trends mark the intellectual tenor of our age – the spread of naturalistic worldviews and religious orthodoxies. Advances in biogenetics, brain research, and robotics are clearing the way for the penetration of an objective scientific self-understanding of persons into everyday life. For philosophy, this trend is associated with the challenge of scientific naturalism. At the same time, we are witnessing an unexpected revitalization of religious traditions and the politicization of religious communities across the world. From a philosophical perspective, this revival of religious energies poses the challenge of a fundamentalist critique of the principles underlying the modern Wests postmetaphysical understanding of itself. The tension between naturalism and religion is the central theme of this major new book by Jürgen Habermas. On the one hand he argues for an appropriate naturalistic understanding of cultural evolution that does justice to the normative character of the human mind. On the other hand, he calls for an appropriate interpretation of the secularizing effects of a process of social and cultural rationalization increasingly denounced by the champions of religious orthodoxies as a historical development peculiar to the West. These reflections on the enduring importance of religion and the limits of secularism under conditions of postmetaphysical reason set the scene for an extended treatment the political significance of religious tolerance and for a fresh contribution to current debates on cosmopolitanism and a constitution for international society.
Author: Helena Petrovna Blavatsky
Publisher: Philaletheians UK
ISBN:
Category : Religion
Languages : en
Pages : 17
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Book Description
Truth is systematically boycotted and exiled from the Press because truth is not as sensational as falsehood — it fails to tickle the reader’s bump of gossip and love of slander as effectually as a cock-and-bull story. Colenso’s insults, shielded under the cloak of anonymity, are cowardly and contemptible acts of moral violence. Human sacrifice is being offered to public prejudice by editors who know next to nothing about Theosophy, and yet each has to propitiate his subscribers, hence to besmear with literary mud all men and things unpopular in the sight of his readers. Truth pure and simple, dearly beloved Knights-errant of the quill and pencil, is often stranger than fiction. The venomous Billingsgate of the Religio-Philosophical Journal, having poisoned but itself, it is now reduced to a clawless and toothless drivelling idiot. Ignorance goes hand in hand with malevolence. A bullying descendant of Ananias, in the Agnostic Journal, pontificates that the theosophical doctrines are “phallic worship.” Can an Atheist be a Theosophist? The Theosophical Society is an international and unsectarian body of kindred souls. While showing respect for every religion and school of thought, it prides itself on belonging to none, save to the Spirit of Truth or Theosophy. In other words, our Society is a brotherhood of men and women in search of Absolute Truth — an uncompromising Republic of Conscience. Narrow-mindedness, scepticism, and worldly philosophy have no room in it. Gautama Buddha is the pre-eminent Theosophist of all ages. Haweis and Headlam transformed their pulpits into oratorial tribunes similar to those in ancient Athens, where feminine beauty in general, and Aspasia and Company in particular, were defended. There are two Jesuses: The real Jesus, a Master of Wisdom, and Jesus travestied by pseudo-Christian fancy and clad in pagan robes borrowed from heathen gods. Thus the exalted Christianity of Jesus has been degraded to “Church” Christianity.
Author: Genia Sch?nbaumsfeld
Publisher: OUP Oxford
ISBN: 0191614831
Category : Philosophy
Languages : en
Pages : 700
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Book Description
Cursory allusions to the relation between Kierkegaard and Wittgenstein are common in philosophical literature, but there has been little in the way of serious and comprehensive commentary on the relationship of their ideas. Genia Sch?nbaumsfeld closes this gap and offers new readings of Kierkegaard's and Wittgenstein's conceptions of philosophy and religious belief. Chapter one documents Kierkegaard's influence on Wittgenstein, while chapters two and three provide trenchant criticisms of two prominent attempts to compare the two thinkers, those by D. Z. Phillips and James Conant. In chapter four, Sch?nbaumsfeld develops Kierkegaard's and Wittgenstein's concerted criticisms of certain standard conceptions of religious belief, and defends their own positive conception against the common charges of 'irrationalism' and 'fideism'. As well as contributing to contemporary debate about how to read Kierkegaard's and Wittgenstein's work, A Confusion of the Spheres addresses issues which not only concern scholars of Wittgenstein and Kierkegaard, but anyone interested in the philosophy of religion, or the ethical aspects of philosophical practice as such.
Author: Helena Petrovna Blavatsky
Publisher: Philaletheians UK
ISBN:
Category : Religion
Languages : en
Pages : 37
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Book Description
Annie Besant, one of the most intellectual women of this age, publicly announced her failure to find truth in the current wave of scientific materialism. Having entered upon the royal highway of true Freethought, she now stands on a secure spot, wherein every collateral path lies in the sunlight of Truth in Nature, and where no personal preconception, no partisan fanaticism, is ever permitted to overshadow it. Our Deity is a universal, Absolute Principle manifesting in Humanity as in Nature, the Spirit in both being one and inseparable, hence the true Spiritual Brotherhood of Man. There is a darkness thrown over the heathen word “theosophy” through the fanciful etymology it has been given in dictionaries compiled by monotheistic lexicographers. Slander and malicious poppycock levelled against Theosophists. From the London “Globe,” the “Weekly Times and Echo,” the “Christian Commonwealth,” a spiritualistic “weekly,” the “Evening Express” of Liverpool Our sincerest condolences to the Chief of the Detective Department of the Government of India. The antipathy between the Russian and British Governments is fanned by the Conservative party. English books proscribed in Russia. Angels and ministers of grace, defend us! A poor boast dictated by wounded vanity. From the New York “Sunday Times.” Beware! He who makes of the Science of sciences a sinful pretext for worldly motives should tremble. The Theosophical Ideal is so high, that few will fully realize. For the true Theosophist is he who makes Theosophy a living power in his life. From a “Pall Mall” interview of Grant Allen. Great minds think alike! From the “Methodist Times” and their Madras ally, the “Christian College Magazine” Amuck! In the name of Christ! An old fugue in the orchestra of slander. False accusations lavished on innocent men and women when the life and reputation of such became a danger to those who envied or feared them. More from the firebrand of the American Free Methodist Church and civic ethics from a French vivisector. Madame Blavatsky appeals to the law. The Theosophical Society and its detractors. À tous les Membres to la Société Théosophique en France. To all the Members of the Theosophical Society in France. The allegations that Madame Blavatsky was a Russian spy were quietly dropped.
Author: Helena Petrovna Blavatsky
Publisher: Philaletheians UK
ISBN:
Category : Religion
Languages : en
Pages : 13
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Book Description
An open letter to the Fellows of the American Section of the Theosophical Society by H.P. Blavatsky. Refuting the false and malicious reports and insinuations by M.A. Lane, a thoroughly dishonest man and a wicked slanderer. I felt every time Mr. Lane’s name was mentioned a cold disagreeable sensation in me, which I could not conquer. I have proofs that Mr. Lane is only one of a regular band of conspirators bent upon destroying our Society. As to his natural deception, it is absolutely sickening. He had come to find out fraud, evil, interested motives, humbug or charlatanry, and he found instead half-a-dozen of the most earnest men and women, working with an unselfishness and singleness of purpose he is unable to understand, let alone to emulate. The purpose of this letter to the American Section is to forewarn our Fellows about Mr. Lane, and to tell him to his face that he lies.
Author: Helena Petrovna Blavatsky
Publisher: Philaletheians UK
ISBN:
Category : Religion
Languages : en
Pages : 10
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Book Description
On a new pseudo-Oriental dirge by a very Christian Orientalist, who uses so dexterously the well-known missionary trick, that “Buddhism is the Devil’s imitation of Christianity.” The Oxford Sanskritist, who attributed Buddha’s death to eating “too much dried boar’s flesh,” has never been under the influence of the author of “Esoteric Buddhism.” Asiatic mystery in any form has a great charm for a certain class of minds. The Theosophist and the Sanskritist approach eastern philosophy form different perspectives. The one seeks guidance and enlightenment; the other, merely to satisfy his intellectual curiosity and advance his career.
Author: Helena Petrovna Blavatsky
Publisher: Philaletheians UK
ISBN:
Category : Religion
Languages : en
Pages : 16
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Book Description
A carping critic of heterodoxy cut to size is a response by H.P. Blavatsky to certain attacks by G.W. Foote, exposing his bigotry and “innocent” aberrations. Intellectually, Mr. Foote is on a far lower plane than Mrs. Besant. A noble heart like Mrs. Besant’s listens to no voice, save that of the inner voice of Truth — that of man’s divine nature, to which Mr. Foote is deaf and blind. Since Mr. Foote dares not ventilate his senseless rage upon Mrs. Besant, he turns round and, like a coward, slanders another woman because he hopes to have nothing to fear from her. A noble example of Freethought, indeed! He is a poor imitator of all those Dissenters and Sectarians of the unctuously hypocritical type. They, at least, have the merit of original invention, while he only repeats what he hears others say, and even that he must, of necessity, mix up and confuse! His work is that of an accomplished charlatan. While Mr. Foote regards the ethics of Theosophy as detestable, Theosophists regard the teachings of Materialism as despicable. Materialism, with all its arrogance, can hardly claim possession of the last word of science, its negative views being simply the result of the collective experiences of sceptics in every age. The doctrine of reincarnation, flippantly called metempsychosis, is as old as the world. Our materialistic critic seems quite innocent of the distinction between theoretical and practical altruism but proud to claim kinship with the gorilla. He is a very brutal but not skilful fencer, and his arguments are as blunt as the fencer’s foils which hit but hurt not. Mr. Foote shows himself absurdly ignorant of the subjects of his insane attacks. It is, however, Freethought alone that he injures by such language, Theosophy being too invulnerable to be wounded by such poor logic as seems to be at his disposal. In his philological achievements, Mazzini Wheeler, the other apostle of Freethought, seems unable to recognize one Buddhist name from another, quoting and repeating parrot-like information culled from Schlagintweit and Sarat Chandra.
Author: Jerome A. Anderson, H.P. Blavatsky, J.D. Buck, J.H. Connelly, Robert Crosbie, Thomas Green, G. Hijo, Katherine Hillard, Charles Johnston, Archibald Keightley, Julia W.L. Keightley, August Lindström, W. Main, E. August Neresheimer, Elliott B. Page, Ernest E. Pelletier, E.B. Rambo, A.H. Spencer, Claude Falls Wright.
Publisher: Philaletheians UK
ISBN:
Category : Religion
Languages : en
Pages : 47
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Book Description
William Quan Judge cast no one out of the sanctuary of his heart. Helena Petrovna Blavatsky was the Knight errant, who fought amid the beating of drums, and the clash and clamour, the excitement and glory of a princely tournament. Blavatsky on Judge: · I trust Judge more than anyone in the whole world. · My heart beats only for the cause you represent so well and serve so faithfully. · He does the Master’s work to the best of his ability. · Nothing that you will do will ever be discountenanced by me, my beloved. · “Lucifer” is Theosophy militant; “Path,” the Star of Peace; the one is combative Manas; the other, shinning Buddhi. There now follow tributes to William Quan Judge by his Students and Friends. While we reverence the Adept, let us not lose sight of the Man, for even in his simplest life he was great. To the children and the humble and lowly in the society, he was a revelation. His devotion never wavered; his anchorage was sure and steadfast, and herein lay his strength. His skill in the performance of actions was marvellous, his executive ability of the highest order. He was never narrow, never selfish, never conceited. He would drop his own plan in a moment if a better were suggested, and was delighted if someone would carry on the work he had devised, and immediately inaugurate other lines of work. His demeanour was uniformly the same: kindly, considerate and self-restrained, not merely in such measure of polite self-control as might be expected of a gentleman, but as if inspired by much higher regards than mere respect for the covenances of good society. Careful deliberation upon things was one of his strongest characteristics. His mind was very active, quick and resourceful in suggestion, but I do not recall having ever known of his trusting its impulses until he had thoroughly weighed and considered them. I trusted him then, as all those whom he trusted; to me it seems that trust is the bond that binds, that makes the strength of the Movement, for it is of the heart. Judge was humble, unassuming, modest, strong, patient, meek, courageous, an organizer beyond comparison, with powers similar to those possessed by Madame Blavatsky, and never using them in any way but to smooth the path for those who desired to follow the road to knowledge. There was no difficulty he would not take infinite pains to unravel, no sore spot in the heart he did not sense and strive to heal. We mourn the tenderest of friends, the wisest of counsellors, the bravest and noblest of leaders. William Q. Judge was the nearest approach to my ideal of a man that I have known. His most lovable trait was his exquisite sympathy and gentleness. No one ever touched a sore spot with such infinite tenderness, and I know many that would rather have been scolded and corrected by Mr. Judge than praised by anyone else. I thank the gods that I was privileged to know him. It was a benediction to call him friend. He was the best of friends, for he held you firmly, yet apart. He realized the beautiful description Emerson gives of the ideal friend, in whom meet the two most essential elements of friendship — tenderness and truth. It is necessary that just those souls in whom we have felt most of reality should disappear from us into the darkness, in order that we may learn that not seeing, but inwardly touching, is the true proof that our friend is there. As I think of what those missed who persecuted him, of the loss in their lives, of the great jewel so near to them which they passed by, I turn sick with a sense of their loss. In him his foes lost their truest friend. His heart was set upon the promise of the future and the song of his soul echoed the music of cycles yet to come. We think of him not as of a man departed from our midst, but as a soul set free to work its mighty mission, rejoicing in that freedom and resplendent with compassion and power. Close up the ranks, and let Fidelity be the agent of heavenly powers. Judge’s head evidenced a high and uniform development of all the faculties, a tremendous will-power combined with gentleness; a thorough practicability and adaptability conjoined to a highly idealistic nature, and a gigantic intellect hand-in-hand with selflessness and modesty. Those who have heard him speak, know the singular directness with which his mind went to the marrow of a subject, the simplicity of his words, the unaffected selflessness that radiated from the man. His sentences were short and plain; his manner cool and quiet: but what he said was remembered, for his words appealed to the sense of truth; they seemed to “soak in,” like the showers which the farmers prize, while a “torrent of eloquence” would have run off, leaving dry ground. Judge was an Occultist. He had the power of self-control, and could subdue the turbulent wanderings of the mind, sit still in the midst of his own nature, supported by his ideal, and view any and every situation dispassionately. He was the soul of unselfishness, honour, generosity, and all the other virtues that men hold so dear in other men. He seemed never to rest, for work was his rest. He swore no one to allegiance, he asked for no one’s love or loyalty: but his disciples came to him of their own free will and accord, and then he never deserted them. but gave more freely than they asked, and often in greater measure than they could or would use. A good homely face and unpretentious manner, a loving disposition, full of kindliness and honest friendship, went with such strong common sense and knowledge of affairs that his coming was always a pleasure and his stay a delight. In other bodies, and known under other names, Judge has played an important part in the world’s history, sometimes as a conspicuous visible figure. At other times, he worked quietly behind the scenes, or, as in his last life, as a leader in a philanthropical and philosophical movement.
Author: Helena Petrovna Blavatsky
Publisher: Philaletheians UK
ISBN:
Category : Religion
Languages : en
Pages : 35
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Book Description
Mabel Collins may have been “studying” Madame Blavatsky for a time but she never “studied under” her, as she claims to have done. Madame Blavatsky is the origin and fountainhead of all Esoteric Knowledge and has the means and the necessary knowledge to teach. First, Coues proudly proclaimed himself “Perpetual President of the Esoteric Theosophical Society of America.” He then began casting slurs upon Madame Blavatsky and upon the Section of which she is the Head, in order to destroy one through the other. Attention, Theosophists! A little more “Light on the Path” for your benefit. For a woman to confess to the world that she has been deliberately deceiving it for years, simply for the pleasure of fathering the cause of a deception upon a supposed enemy, is a psychic riddle in itself. Those whom god wishes to destroy, he first deprives of reason. While the one publicly proclaimed her own untruthfulness in order to slander a hated enemy, the other jumped at the opportunity to gratify his wounded vanity at the cost of breaking the pledge and his word of honour to the Theosophical Society, which he took upon joining it. Members of the Inner Group of Theosophists are pledged by a vow of silence and secrecy to their Higher Self.
Author: Michelle Panchuk
Publisher:
ISBN: 0198848846
Category : Philosophy
Languages : en
Pages : 257
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Book Description
This book addresses the various ways in which key social identities--for example, race, gender, and disability--intersect with, shape, and are shaped by traditional questions in analytic theology and philosophy of religion. The book both breaks new ground and encourages further analytic-theological work in these important areas of research.
