Introduction

Author(s):  
Gianfranco Pacchioni

About 10,000 years ago, at the beginning of the agriculturalrevolution, on the whole earth lived between 5 and 8 million hunter-gatherers, all belonging to the Homo sapiens species. Five thousand years later, freed from the primary needs for survival, some belonging to that species enjoyed the privilege of devoting themselves to philosophical speculation and the search for transcendental truths. It was only in the past two hundred years, however, with the advent of the Industrial Revolution, that reaping nature’s secrets and answering fundamental questions posed by the Universe have become for many full-time activities, on the way to becoming a real profession. Today the number of scientists across the globe has reached and exceeded 10 million, that is, more than the whole human race 10,000 years ago. If growth continues at the current rate, in 2050 we will have 35 million people committed full-time to scientific research. With what consequences, it remains to be understood. For almost forty years I myself have been concerned with science in a continuing, direct, and passionate way. Today I perceive, along with many colleagues, especially of my generation, that things are evolving and have changed deeply, in ways unimaginable until a few years ago and, in some respects, not without danger. What has happened in the world of science in recent decades is more than likely a mirror of a similar and equally radical transformation taking place in modern society, particularly with the advent ...

Author(s):  
Farhad Khosrokhavar

The creation of the Islamic State in Iraq and Sham (ISIS) changed the nature of jihadism worldwide. For a few years (2014–2017) it exemplified the destructive capacity of jihadism and created a new utopia aimed at restoring the past greatness and glory of the former caliphate. It also attracted tens of thousands of young wannabe combatants of faith (mujahids, those who make jihad) toward Syria and Iraq from more than 100 countries. Its utopia was dual: not only re-creating the caliphate that would spread Islam all over the world but also creating a cohesive, imagined community (the neo-umma) that would restore patriarchal family and put an end to the crisis of modern society through an inflexible interpretation of shari‘a (Islamic laws and commandments). To achieve these goals, ISIS diversified its approach. It focused, in the West, on the rancor of the Muslim migrants’ sons and daughters, on exoticism, and on an imaginary dream world and, in the Middle East, on tribes and the Sunni/Shi‘a divide, particularly in the Iraqi and Syrian societies.


2015 ◽  
Vol 1 ◽  
Author(s):  
Gubara Hassan

The Western originators of the multi-disciplinary social sciences and their successors, including most major Western social intellectuals, excluded religion as an explanation for the world and its affairs. They held that religion had no role to play in modern society or in rational elucidations for the way world politics or/and relations work. Expectedly, they also focused most of their studies on the West, where religion’s effect was least apparent and argued that its influence in the non-West was a primitive residue that would vanish with its modernization, the Muslim world in particular. Paradoxically, modernity has caused a resurgence or a revival of religion, including Islam. As an alternative approach to this Western-centric stance and while focusing on Islam, the paper argues that religion is not a thing of the past and that Islam has its visions of international relations between Muslim and non-Muslim states or abodes: peace, war, truce or treaty, and preaching (da’wah).


2019 ◽  
pp. 152-184
Author(s):  
Karen Bray

“Unreasoned Care” returns us to God through a sojourn with Foucault’s archives. This chapter queerly attends to how the Process God as Eros of the Universe might open us to a non-redemptive or counter-salvific and yet ethically attentive theology that sticks with the mad we’ve condemned, confined, and left unredeemed. Reading with Lynne Huffer’s re-engagement with Foucault’s History of Madness, this chapter argues for an ethics of care for the ghosts of those an emphasis on reason, straightness, saneness, health, and wealth have ransomed for the rise of the productive model citizen. Placing Foucault and Whitehead into conversation offers us a theo-ethic of grave attending to those ransomed for our redemption. Such an encounter helps us to acknowledge the past that has caused the world to be thus, and to salvage dreams of a world that can be otherwise.


2018 ◽  
Vol 2 (5-6) ◽  
pp. 1-125 ◽  
Author(s):  
David Horton Smith

AbstractReviewed here is global research on how 13 types of Voluntary Membership Associations (MAs) have significantly or substantially had global impacts on human history, societies, and life. Such outcomes have occurred especially in the past 200+ years since the Industrial Revolution circa 1800 CE, and its accompanying Organizational Revolution. Emphasized are longer-term, historical, and societal or multinational impacts of MAs, rather than more micro-level (individual) or meso-level (organizational) outcomes. MAs are distinctively structured, with power coming from the membership, not top-down. The author has characterized MAs as the dark matter of the nonprofit/third sector, using an astrophysical metaphor. Astrophysicists have shown that most physical matter in the universe is dark in the sense of being unseen, not stars or planets.


2000 ◽  
Vol 10 (1) ◽  
pp. 1-19 ◽  
Author(s):  
François de Blois

Since the time when the human race first began to speculate about the origin of the universe there have been two cosmological models that have seemed particularly attractive to its imagination. One has been to derive everything in the world from a single primal origin, out of which the cosmos, in all its apparent complexity, evolves. The other has been to view the history of the universe as a battle between two opposing forces which contradict and undermine each other. The two views can be called monism and dualism. They are not the only possibilities. There have been systems that posit three, four or an indefinite number of principles, but most of these have also tended to assume one basic pair of opposites with one or more neutral or intermediate principles beside them; this too can be seen as a form of dualism.


Author(s):  
Deepak Nayyar

This chapter analyses the striking changes in the geographical distribution of manufacturing production amongst countries and across continents since 1750, a period that spans more than two-and-a-half centuries, which could be described as the movement of industrial hubs in the world economy over time. Until around 1820, world manufacturing production was concentrated in China and India. The Industrial Revolution, followed by the advent of colonialism, led to deindustrialization in Asia and, by 1880, Britain became the world industrial hub that extended to northwestern Europe. The United States surpassed Britain in 1900, and was the dominant industrial hub in the world until 2000. During 1950 to 2000, the relative, though not absolute, importance of Western Europe diminished, and Japan emerged as a significant industrial hub, while the other new industrial hub, the USSR and Eastern Europe, was short lived. The early twenty-first century, 2000–2017, witnessed a rapid decline of the United States, Western Europe, and Japan as industrial hubs, to be replaced largely by Asia, particularly China. This process of shifting hubs, associated with industrialization in some countries and deindustrialization in other countries in the past, might be associated with premature deindustrialization in yet other countries in the future.


Author(s):  
Евгения Викторовна Алёхина

В статье рассмотрены возникновение и развитие противоборствующих в философской мысли креационного и эволюционного объяснений происхождения Вселенной, жизни и разума. Обращаясь к анализу двух парадигм, автор показала, что они имеют длительную историю противостояния. В наше время, как и в прошлом, эта проблема сводится к альтернативе - либо эволюция как продукт слепой случайности, либо целенаправленное творчество Высшего Разума. В последнем случае есть два варианта: ортодоксальный и модернистский - «телеологический эволюционизм». Обосновывается, что современная постнеклассическая наука все больше определяется социальными, культурными и мировоззренческими основаниями. Одной из точек пересечения трех уровней научного знания является проблема происхождения мира. Противоположные варианты её решения имеют различное соотношение собственно научного (экспериментального) и мировоззренческого аспектов. Эволюционная гипотеза с позиции диалектического материализма не смогла преодолеть редукционизм и наивный реализм механистического подхода. Наличие в указанных парадигмах аксиологического компонента в той или иной степени утверждает или отрицает смысл жизни и достоинство личности. The article examines the emergence and development of the opposing creation and evolutionary explanations of the origin of the universe, life and mind in philosophical thought. Turning to the analysis of the two paradigms, the author showed that they have a long history of opposition. In our time, as in the past, this problem boils down to an alternative - either evolution as a product of blind chance, or purposeful creativity of the Higher Reason. In the latter case, there are two options: orthodox and modernist - «teleological evolutionism». It is substantiated that modern post-non-classical science is increasingly determined by social, cultural and ideological foundations. One of the intersection points of the three levels of scientific knowledge is the problem of the Origin of the World. Opposite solutions to its solution have a different ratio of the scientific (experimental) and worldview aspects. The evolutionary hypothesis could not overcome the reductionism and naive realism of the mechanistic approach from the standpoint of dialectical materialism. The presence of an axiological component in these paradigms, to one degree or another, affirms or denies the meaning of life and the dignity of the individual.


2007 ◽  
Vol 5 (1) ◽  
pp. 81-102
Author(s):  
Grzegorz Baczewski

This paper deals with the connection between the origin of the human race and the evolving universe in the works of Teilhard de Chardin, the French thinker analysed this problem from different points of view: scientific, philosophical and theological, showing its different aspects.The results of his reflections on this topic form a system of thought in which Teilhard tried to explain the mystery of man and the universe, the main concept of this system is the evolution of the whole universe from a material into a spiritual reality. Part of this cosmic evolutionary process is also the origin of the human race (considered by Teilhard as a species of living creatures and only accidentally as individual human beings). Creation of the world and man according to Teilhard is also a continual process in which God uses the natural law of evolution. Man is the best part and the summit of this cosmic process, the human race has been craeted by God as one philum (monophiletism) and not as a couple (Adam and Eve in the garden of Eden) or many phila (poliphiletism). While creating human souls, God also uses the material elements of the world, sublimating them into spirit, these opinions created many problems for the Catholic Church and were not accepted. Teilhardian analyses of the future of the universe and mankind are very interesting and inspiring and have been used by many modern thinkers. Teilhard wrote about one global society united by science and technology (globalisation). In the future people will also form one sphere of human spirit, the sphere of common information (noosphere). Eschatologically, the whole universe along with the human race will be united with God as the mover and final cause of the cosmic evolution (its point Alpha and Omega).The end of the history of all created reality will be the transformation into spiritual reality of the Cosmic Christ, thus anthropogenesis will be fulfilled in cosmogenesis and finally in Christogenesis.


Author(s):  
John Kenneth Galbraith ◽  
Richard Parker

This book presents a compelling and accessible history of economic ideas, from Aristotle through the twentieth century. Examining theories of the past that have a continuing modern resonance, the book shows that economics is not a timeless, objective science, but is continually evolving as it is shaped by specific times and places. From Adam Smith's theories during the Industrial Revolution to those of John Maynard Keynes after the Great Depression, the book demonstrates that if economic ideas are to remain relevant, they must continually adapt to the world they inhabit. A lively examination of economic thought in historical context, the book shows how the field has evolved across the centuries.


2021 ◽  
pp. 137-147
Author(s):  
I. V. Silantev ◽  
◽  
Yu. V. Shatin ◽  

The problem of idyllic space occupies an important place in the mythopoetics of the Siberian text and can rightfully be considered as one of the dominant mythologemes in the culture and literature of the peoples of Siberia. The implementation of this mythologeme is often the mythopoetic topos of Belovodye. Belovodye attracted the attention of writers of the past two centuries, including Siberian authors A. E. Novoselov, M. Plotnikov, and others. The change in the paradigm of realistic writing with postmodern writing, which took place at the turn of the 20th – 21st centuries, allows taking a different look at the mythological idyll to dis- cover other ways of its artistic deconstruction. The play “Yakutia” by Altai playwright A. E. Stroganov is considered as an example of deconstruction of the idyllic myth of the postmodern era. Intended as an idyll of desolation, cold, and asceticism, finally, Yakutia mi-raculously turns into a country of joy, light and, warmth, i.e., it becomes the opposite of the idyll, more consistent with the traditional form of typification. In the context of postmodern-ism, an appeal to the idyll shows that it has the features opposite to the realistic interpretation. The idea of collective happiness is clearly replaced by the idea of individual freedom of a sin-gle person, his existence. At the same time, the main, archetypal features of the transformed world turn out to be very similar to the original prototype: the world of evil left by the heroes opens the way not for an idyll but for a new experience of comprehending the universe.


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