Yes, the Universe Is on Our Side

2021 ◽  
pp. 144-163
Author(s):  
Bruce Ledewitz
Keyword(s):  
Quantum Physics ◽  
Human Life ◽  
Laws Of Nature ◽  
Process Philosophy ◽  
Alfred North Whitehead ◽  
The Earth ◽  
The Stability ◽  
The Universe ◽  
Final Proof

Lonergan’s question is for all of us, including religious believers. The process philosophy of Alfred North Whitehead renders the yes plausible, allowing us to understand the universe as more than dead matter and blind forces. There is no possibility of a final proof in answering Lonergan’s question, but there is knowledge. Kronman is not only the culmination of the no, he is the commencement of the yes. Accepting mortality engenders all human possibilities, including tenderness. The universe is emergent and creative. In its processes, the universe moves in the direction of life, complexity, intelligence, and morality. The stability and universality of the laws of nature support a friendly universe. The Earth maintains conditions for life. Quantum physics demonstrates our connection to matter. History is not circular but directional. Human life is purposeful. None of this is accidental.

scholarly journals Light Trespass Countermeasures

1991 ◽  
Vol 112 ◽  
pp. 25-32
Author(s):  
D. A. Schreuder
Keyword(s):  
Human Life ◽  
Human Existence ◽  
The Earth ◽  
The Universe

Human life is geared to the rhythm of day and night. The day is committed to work and activity, and the night to rest, to leisure, but also to contemplation on the universe. Stars are the link between the earth-bound human existence and the eternal and infinite cosmos. So, humanity needs the night, requires the darkness – even if darkness is frightening and is considered as the personification of danger and evil.

scholarly journals PSYCHOLOGICAL EFFECTS OF COLORS AND COLOR THERAPY

2014 ◽  
Vol 2 (3SE) ◽  
pp. 1-3
Author(s):  
Indu Sharma ◽  
Anjuli Bisaria
Keyword(s):  
Visual Experience ◽  
Color Change ◽  
Human Life ◽  
Bright Light ◽  
Black And White ◽  
Natural Connection ◽  
The Earth ◽  
Red Color ◽  
Dim Light ◽  
The Universe

Everything in the universe has color. Color has a natural connection with human life. From birth to death, human life is visible only between colors. Every composition of nature, whether it is the sun, the earth, the sky or the tree has some color. It is visible to us only because of the color of the objects in the ground. The medium for experiencing color is light, which is reflected from the object and reaches our axon. Therefore, due to change of light or due to less or more amount of light, objects of the same color appear differently. The colors are seen in bright light and do not appear in dim light. In the light of red color, even white objects look red and green color looks black. That is, the color change is visible even if there is no change in the color arrangement due to the amount of light and the variation of the atmosphere at different places. The experience or color perception of colors is an important aspect of our visual experience. It is through light rays that we see the color of the object. The light that falls on an object dissolves into it, and something is reflected and reaches our axis. In the side of the axilla, there are microscopic fibrils called rhodes and canes, through which the color of the object is experienced by waves reflected from the object. The sensation of black and white colors is felt by Rhodes and the colors of yellow, blue, red green etc. are felt by canes. The red and green colors are visible by one set of cans and yellow, blue by another set. That is why the eyes do not get tired quickly when looking at green and red together or yellow and blue together. सृष्टि की प्रत्येक वस्तु में रंग है। मानव जीवन से रंग का नैसर्गिक सम्बन्ध है। जन्म से लेकर मृत्यु तक मानव जीवन रंगों के मध्य ही दृष्टिगोचर होता है। प्रकृति की प्रत्येक रचना चाहे वह सूर्य हो धरणी हो, आकाश हो या वृक्ष हो कोई न कोई रंग लिये हुये हैं। वस्तुओं के धरातल में रंग होने के कारण ही वह हमें दिखाई देती है। रंग के अनुभव का माध्यम प्रकाश है, जो वस्तु से प्रतिबिम्बित होकर हमारे अक्षपटल तक पहुॅंचता है। अतः प्रकाश के परिवर्तित होने से अथवा प्रकाश की मात्रा कम या अधिक होने से एक ही रंग की वस्तुएॅं अलग-अलग दिखाई पड़ती हैं। तेज प्रकाश में जैसी रंगते दिखाई पड़ती हैं धुंधले प्रकाश में वैसी नहीं दिखाई पड़ती। लाल रंग के प्रकाश में सफेद वस्तुएॅं भी लाल दिखती हैं तथा हरा रंग काला दिखता है। अर्थात् विभिन्न स्थानों पर प्रकाश की मात्रा तथा वातावरण की भिन्नता के कारण रंग व्यस्था में परिवर्तन नह ोने पर भी रंग परिवर्तन दिखाई पड़ता है।रंगों का अनुभव या वर्ण बोध हमारे दृश्यात्मक अनुभव का महत्वपूर्ण पक्ष है। प्रकाश किरणों के द्वारा ही हम वस्तु के रंग को देखते हैं। जो प्रकाश किसी वस्तु पर पड़ता है वह कुछ तो उसमें समा जाता है और कुछ प्रतिबिम्बित होकर हमारे अक्षपटल पर पहुॅंचता है। अक्षपटल के पाश्र्व में रोड्स और काॅन्स नामक सूक्ष्म तन्तु ग्रन्थियाॅं होती हैं जिनके द्वारा वस्तु से प्रतिबिम्बित तरंगों द्वारा वस्तु का वर्ण अनुभव होता है। काले व सफेद रंग की अनुभूति रोड्स द्वारा और पीला, नीला, लाल हरा आदि रंगों की अनुभूति काॅन्स द्वारा होती है। लाल व हरा रंग काॅन्स के एक सेट द्वारा तथा पीला, नीला दूसरे सेट द्वारा दिखाई पड़ता है। इसीलिये हरा व लाल एक साथ देखने या पीला नीला एक साथ देखने से आंखें शीघ्र नहीं थकती।

scholarly journals The Root of Indian Communication Theory in the Ṛig Veda: Practical Vedānta

2019 ◽  
Vol 7 ◽  
pp. 1-16
Author(s):  
Anna Melfi
Keyword(s):  
Philosophy Of Language ◽  
Quantum Physics ◽  
Communication Theory ◽  
Laws Of Nature ◽  
Sesame Seed ◽  
Maharishi Mahesh Yogi ◽  
Unified Field ◽  
Perspective Drawing ◽  
Rig Veda ◽  
The Universe

What is the source of the power of speech and eloquence and fulfillment in life? Though communication and rhetoric departments in most Indian universities have been focusing their teaching and research agendas on Western models, a growing body of scholarship is developing communication theory that approaches the big questions from an Indian perspective, drawing on traditional sources (Adhikary, 2014), which claim Veda as their ultimate source. This paper explores the Vedic worldview on speech and communication proclaimed in the Ṛicho Akśare verse of the Ṛig Veda, and others, drawing on sage Bhartṛhari (c. 450-500 CE), Maharishi Mahesh Yogi (1975; 1971), and Sanskrit scholars of the philosophy of language, who reference these hymns. They describe a Vedic cosmology of speech that bears striking resemblance to the universe according to string theory of quantum physics. The science serves to corroborate the premise of Vedic levels-of-speech theory that the universe is structured and governed by laws of nature/language of nature from within an unmanifest unified field of all the laws of nature, which Ṛig Veda 1.164 calls Parā and identifies as consciousness. This inquiry helps to illuminate how speech is Brahman, the source and goal of understanding, eloquence, and fulfillment. The Vedic texts enjoin the sanātana dharma of yoga, opening awareness to the transcendental source of speech. I conclude that Vedic communication theory embedded in the hymns is integral to practical Vedanta. As Muktitkā Upaniṣad 1.9 proclaims: “As oil is present in a sesame seed, so Vedānta is present in the Veda.”

scholarly journals Cosmogony in the Perspective of the Prophet of Muhammad’s Utterances

2021 ◽  
Vol 21 (2) ◽  
pp. 154-164
Author(s):  
Danusiri -
Keyword(s):  
Celestial Body ◽  
Human Life ◽  
The Earth ◽  
Library Research ◽  
Islamic Faith ◽  
The Universe

The study reports on a version of the cosmogonic information amidst the various chronicle stories of the world's great tribes. The Prophet Muhammad's version of cosmogony has dimensions of transcendentalism. The version also contains the actual value of the Islamic faith, rather than just a myth. The study uses qualitative with library research, and the data were sourced from nine standard hadith books, at digital ‘Lidwa Pustaka-I’ Software ‘Kitab 9 Imam Hadith’ (2009). The study applied thematic and chronological methods to describe how the universe has begun, created a shape until the end of its existence. Allah has created the universe from ‘nothing’ into ‘existence’. Based on His mercy, pre-designed was pitch black at the beginning of the world’s creation. Light arose simultaneously with the process of the occurring part of the universe. The findings reveal that the entire contents of the universe designated as facilities for life where the earth is helpful for human life. At one point, nature will shrink because Allah grasps it, the layout of every celestial body changes completely, and its aftermath is unknown to humans. Abstrak: Kajian ini melaporkan informasi pada sebuah versi kosmogonik di tengah berbagai kisah kronik suku-suku besar dunia. Kosmogoni versi Nabi Muhammad SAW memiliki dimensi transendentalisme. Versi tersebut juga memuat nilai aktual dari akidah Islam, bukan sekedar mitos. Penelitian ini menggunakan kualitatif dengan studi kepustakaan, dan data bersumber dari sembilan kitab hadis standar, pada software digital 'Lidwa Pustaka-I' 'Kitab 9 Imam Hadith' (2009). Kajian ini menerapkan metode tematik dan kronologis untuk menggambarkan bagaimana alam semesta dimulai, diciptakan dan dibentuk hingga akhir keberadaannya. Allah telah menciptakan alam semesta dari 'tidak ada' menjadi 'ada'. Berdasarkan rahmat-Nya, pra-desain dalam keadaan gelap gulita pada awal penciptaan dunia. Cahaya muncul bersamaan dengan proses terjadinya alam semesta. Temuan penelitian ini mengungkapkan bahwa seluruh isi alam semesta ditetapkan sebagai fasilitas kehidupan dan bumi bermanfaat bagi kehidupan manusia. Pada suatu saat, alam akan menyusut karena Allah menggenggamnya, tata letak setiap benda angkasa berubah total, dan akibatnya tidak diketahui manusia. Kata-kata kunci: kosmogoni, perspektif, sabda Nabi

Event Ontology, Habit, and Agency

2019 ◽  
Vol 48 (1) ◽  
pp. 67-87
Author(s):  
Philip Tryon ◽  
Keyword(s):  
Free Will ◽  
Special Relativity ◽  
Quantum Physics ◽  
Laws Of Nature ◽  
Process Philosophy ◽  
Scientific Model ◽  
Memory Traces ◽  
Event Ontology ◽  
Ontological Model ◽  
External Forces

The following is an outline of an emerging foundation for science that begins to explain living forms and their patterns of movement beyond the sphere of mechanistic interactions. Employing an event ontology based on a convergence of quantum physics and Alfred North Whitehead’s process philosophy, coupled with the controversial yet promising theory of formative causation, this development will explore possible influences on the outcomes of events beyond any combination of external forces, laws of Nature, and chance. If it turns out there are no such additional influences—beyond mechanistic causes—it is difficult to see how agency or free will could exist. Assuming agency exists, as Whitehead apparently does, while committing to an event ontology in which process is fundamental leads to interesting questions about the natures of any entities that might participate in events. Furthermore, what might the purposes and agendas of such entities be based upon, beyond memory traces or DNA code? This ontological model, recognizing processes as fundamental, leads to a revised cosmology where the trajectory of a series of events may be due to more than rearrangement of material bits according to external forces and where goal-directed, recurring processes and the emergence of mind are not so surprising. Just as special relativity reduces to classical treatment when speeds slow down, this scientific model for a living world reduces to mechanistic materialism whenever conditions are more limited. Though this development is based on a philosophy of process, there are some dissimilarities with respect to Whitehead’s particular version.

The Term Chhi: Its Past and Present Significance

1978 ◽  
Vol 06 (04) ◽  
pp. 272-276
Author(s):  
S. Mahdihassan
Keyword(s):  
Base Metal ◽  
Critical Analysis ◽  
Human Life ◽  
Present Form ◽  
The Earth ◽  
The One ◽  
Liquid Flows ◽  
The Universe

As every present form is the carrier of its past, Chhi, as an idea, must also carry its past. Chhi is Cosmic Soul which, by nature, is a most subtle form of matter and, by function, Creative Energy. It created the universe including man, it preserves human life and, when properly assimilated, can prolong life. Such is its importance today. When traced to its earliest past, the inscribed character of Chhi supposed to reveal it as vapors rising upward. A critical analysis shows it to be dual-natured, a part indicating movement upward and another downward. It is the pictogram of freshly spilled blood which gives rise to vapors like miniature clouds, while the main liquid flows downward, sinking into the earth. Blood was looked upon as Blood-Soul, a magical substance, an all-becoming and all-performing power, as was Chhi at its beginning. As I-Chhi or Ek-Chhi, the One-Soul, the Cosmic-Soul, it finally became Ik-Si-R, Iksir or Elixir, an agency capable of transforming an old person into a youth and a base metal into gold. Thus, from beginning to end Chhi has remained "soul" by nature refined matter, and by function, creative energy.

scholarly journals A living person against the laws of space: Hebrew and Ancient Greek summands of European outlook

2021 ◽  
Vol 15 (1) ◽  
pp. 86-107
Author(s):  
Igor Tantlevskij ◽  
Igor Evlampiev
Keyword(s):  
Human Life ◽  
Laws Of Nature ◽  
Ancient Greek ◽  
Spatial Concepts ◽  
Philosophy Of Life ◽  
The Absolute ◽  
True Time ◽  
Basic Features ◽  
Living Person ◽  
The Universe

The article deals with the basic features of ancient Greek and ancient Jewish world outlook and analyzes their role in European history down to the 20th century. Attention is drawn to the fact that the fundamental difference of the ancient Greek worldview manifests itself in the absolute prevalence of spatial concepts, while time is understood by the model of "eternal return", the repetition of the same, rather than as a history that enriches man. In the center of the ancient Jewish worldview, on the contrary, is the idea of time as a historical process, which includes an endless dialogue between man and God, leading a person to maturity. Interpretations of the key Hebrew worldview concept of hā-ʻōlām as the Universe eternity and the Universe as duration are proposed and analyzed. The article shows that the idea inherited by Christian Europe from the ancient Greeks about the perfect arrangement of the Universe (Cosmos), conforming to the laws of nature, became the deepest reason for the domination of scientific rationality in modern civilization. At the same time the newest worldview tendencies connected with philosophy of life, intuitivism, existentialism, protecting the idea of irrational incomprehensibility of human life, can be recognized as originating from the Hebrew worldview. It was Henri Bergson who has clearly shown the opposite of these two trends within the European worldview. His concept of true time, understood as duration, memory and history, reveals striking coincidences with ancient Jewish conceptions of time and history. According to Bergson, duration is the essence of man and at the same time is the absolute being from which the Universe comes; this leads to radical anthropocentrism, which can be considered as a distant consequence of biblical anthropocentrism.

‘A pinch of unseen, unguarded dust’: The World and Self in Thomas Hardy's Poems

2018 ◽  
Vol 8 (1) ◽  
pp. 49-66
Author(s):  
Monika Szuba
Keyword(s):  
The Body ◽  
The Self ◽  
Phenomenological Philosophy ◽  
The Earth ◽  
The World ◽  
The Universe ◽  
Recurrent Theme ◽  
Body Subject

The essay discusses selected poems from Thomas Hardy's vast body of poetry, focusing on representations of the self and the world. Employing Maurice Merleau-Ponty's concepts such as the body-subject, wild being, flesh, and reversibility, the essay offers an analysis of Hardy's poems in the light of phenomenological philosophy. It argues that far from demonstrating ‘cosmic indifference’, Hardy's poetry offers a sympathetic vision of interrelations governing the universe. The attunement with voices of the Earth foregrounded in the poems enables the self's entanglement in the flesh of the world, a chiasmatic intertwining of beings inserted between the leaves of the world. The relation of the self with the world is established through the act of perception, mainly visual and aural, when the body becomes intertwined with the world, thus resulting in a powerful welding. Such moments of vision are brief and elusive, which enhances a sense of transitoriness, and, yet, they are also timeless as the self becomes immersed in the experience. As time is a recurrent theme in Hardy's poetry, this essay discusses it in the context of dwelling, the provisionality of which is demonstrated in the prevalent sense of temporality, marked by seasons and birdsong, which underline the rhythms of the world.

INEVITABILITY OF REVIVAL: PRO AND COUNTER ANTINATALISM

2019 ◽  
Vol 19 (1) ◽  
pp. 80-88
Author(s):  
Nikolay S. Savkin
Keyword(s):  
Social Relations ◽  
Systematic Approach ◽  
Human Life ◽  
Laws Of Nature ◽  
Arthur Schopenhauer ◽  
Expected Effect ◽  
Philosophy Of Life ◽  
Active Subject ◽  
Over Time ◽  
Natural Way

Introduction. Radical pessimism and militant anti-natalism of Arthur Schopenhauer and David Benathar create an optimistic philosophy of life, according to which life is not meaningless. It is given by nature in a natural way, and a person lives, studies, works, makes a career, achieves results, grows, develops. Being an active subject of his own social relations, a person does not refuse to continue the race, no matter what difficulties, misfortunes and sufferings would be experienced. Benathar convinces that all life is continuous suffering, and existence is constant dying. Therefore, it is better not to be born. Materials and Methods. As the main theoretical and methodological direction of research, the dialectical materialist and integrative approaches are used, the realization of which, in conjunction with the synergetic technique, provides a certain result: is convinced that the idea of anti-natalism is inadequate, the idea of giving up life. A systematic approach and a comprehensive assessment of the studied processes provide for the disclosure of the contradictory nature of anti-natalism. Results of the study are presented in the form of conclusions that human life is naturally given by nature itself. Instincts, needs, interests embodied in a person, stimulate to active actions, and he lives. But even if we finish off with all of humanity by agreement, then over time, according to the laws of nature and according to evolutionary theory, man will inevitably, objectively, and naturally reappear. Discussion and Conclusion. The expected effect of the idea of inevitability of rebirth can be the formation of an optimistic orientation of a significant part of the youth, the idea of continuing life and building happiness, development. As a social being, man is universal, and the awareness of this universality allows one to understand one’s purpose – continuous versatile development.

DHAMMONG : A RAIN RITUAL IN MADURA (A STUDY ON ITS HISTORY, FUNCTION, AND HISTOR ORY SIMBOLIC MEANING)

2020 ◽  
Vol 18 (2) ◽  
pp. 205-227
Author(s):  
Nor Hasan ◽  
Edi Susanto
Keyword(s):  
Human Life ◽  
Phenomenological Analysis ◽  
Dry Season ◽  
Time Sequence ◽  
Symbolic Meaning ◽  
Human Relations ◽  
The Earth ◽  
Younger Generation

This article attempted to trace the existence of Dhâmmong tradition in the following scopes, namely: (1) Madurese perception against Dhâmmong , (2) the function and symbolic meaning of Dhâmmong in human life, and (3) the efforts of the Madurese community to preserve the Dhâmmong tradition. Through a descriptive phenomenological analysis, this study revealed that Dhâmmong is a hereditary tradition carried out by the Madurese community, it is urged by the community’s anxiety caused by the long dry season (némor lanjheng). Dhâmmong functionsas a means for salametan, paying respect for the ancestors, strengthening human relations (silaturrahim ), Bhek Rembhek, and nguri berkah (the fertility of the earth). The offerings and mouth-music by imitating the sounds of animals represent a strong desire and wishof the community for the immediate rainfall that could pour out blessings for the community. Hence, the community’s efforts to preserve Dhâmmong are: (1) introducing and involving the younger generation in the ritual, and (2) setting and changing the time sequence of Dhâmmong implementation from night to daytime.

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