The Now and the Universe

The present, at any particular moment, is the realization of one of the many intentions of the All-creating Intellect. Here "realization" specifically means the materialization or the appearance of an object in the material world, which had not existed until now. This newly born material object exists only for the duration of the moment of "now". This moment is infinitely short, or, if we use a concept from calculus, it is infinitesimal in duration. In my hypothesis, this new object is a product of a specific energy field of the All-creating Intellect. We call this particular energy field Time

Metaphor, Embodied Realism, and Sacramental Truth

This chapter and the next provide an introduction to the field of cognitive linguistics. This chapter focuses on core concepts including conceptual metaphor, metonymy, polysemy, and prototype theory (conceptual blending is explored in Chapter 3). Based on this overview, the author argues that language “means” not through referential correspondence to objective, observer-independent reality but by prompting for embodied simulation on the part of hearers and readers. Language, then, is true insofar as these simulations are apt to reality as experienced by embodied human beings. The chapter proposes that this epistemological perspective of “embodied realism” is congruent with the critical realism endorsed by many recent theologians and with a sacramental worldview in which the material world can be the arena for God’s self-communication.

More and Cudworth against Hobbes

This chapter considers the criticisms of Hobbes made by two Cambridge Platonists, Henry More and Ralph Cudworth. The first half looks at their criticisms of Hobbes’s arguments: More’s replies to Hobbes’s arguments for materialism, and Cudworth’s replies to (what he took to be) Hobbes’s arguments for atheism. The second half of the chapter then looks at how More and Cudworth argued for the existence of immaterial beings that control the workings of the material world (the spirit of nature or plastic natures). These arguments imply that Hobbes’s materialist ontology is radically inadequate to explain the actual phenomena of the natural world.

Niematerialny świat Dul-dul at. O procesie zanurzania w świat Innych, o relacjach, ludziach i innych bytach

This essay is a non-linear record of memories from the author’s anthropological field- work in southern Kyrgyzstan. The research concerns a place called Dul-dul at, a site of petroglyphs with a dominant motif of animals interpreted as a pair of horses. The area at the foot of the rock with petroglyphs is also a pilgrimage and ritual site for healing and spiritual practices. The narrative of memories shows the transformation not only of the place of research, but also of the researcher: between the first stay (in 2006) to the last (in 2019). Subsequent studies reveal the dependencies of people involved in social rela- tions on the material and non-material world of Dul-dul at. Consecutive memories reveal layers of knowledge and ignorance, and how the researcher penetrates the community of the Others and the way they perceive the world.

On Life

Living things are truly strange objects. They stand squarely within the material world, but at the same time flaunt capacities that far exceed those of inanimate matter. Life is in some sense a singular phenomenon: astonishingly, all creatures from bacteria to elephants, redwoods and humans belong to a single enormous family. What life is, how living things work, how they mesh with the realm of physics and chemistry, and how they came to be as we find them—these are the questions that define the science of biology. A rational sense of the world requires finding in it a place for life. Many of the answers are known, but as knowledge expands relentlessly it becomes ever harder to grasp the phenomenon of life whole. This book aims to make the phenomenon of life intelligible to serious readers who are not professional biologists by giving them a sense of the biological landscape: presenting the principles as currently understood and the major issues that remain unresolved, as simply and concisely as may be. What emerges is a biology that is internally consistent and buttressed by a wealth of factual knowledge, but also inescapably historical and complex. The hallmark of life is organization, order that has purpose; and that sets biology apart from the physical sciences. Despite a century of spectacular progress the phenomenon of life remains tantalizingly beyond our grasp, bracketed by two stubborn mysteries: the origin of life at one end, the nature of mind at the other.

A Comparative Study of Olodumare, the Yoruba Supreme Being and the Judea-Christian God

This comparative study of Olodumare in Yoruba thought and the Judeo-Christian God reviews the reasons why these two deities from different cul­tures are so often equated, when they are not necessarily so. This paper uses a philosophical-theological method of inquiry that is apt in giving a concise clarification of theological interface between the two religious and cultural be­liefs. It Is not the intention of this paper to argue that the Yoruba concept of 016dumare Is superior to the Christian concept of God. Rather, it is argued that they are not necessarily the same. Finally, the essay establishes that the Yoruba before the advent of Christianity had a philosophical concept of the existence of 016dumare, the Creator of everything that is in the primordial existence and the material world.

Positivism in the Mirror of Carnival: The Rabelaisian Chronotope in the Works of E. Zola

This paper deals with using the Rabelaisian cultural code, which the author of the article suggests to be applied to the reading and interpreting of some novels by E. Zola. From the authors point of view, such an experiment allows us to look at French naturalism from a new point of view, as a variant of a typologically recurring phenomenon in the history of literature. For the French naturalistic novel Rabelaisianism is considered as a kind of meaning-generating model, as appropriated communication or as an element of traditional literary discourse. The latter is actualized in a period when the cultural conditions and the nature of the main ideological and aesthetic conflicts became similar to the time of the French Renaissance. The author attempts to apply the theory of the carnival chronotope, which is developed by M.M. Bakhtin, to the interpretation of some of E. Zolas texts. Meanwhile, the concept of the chronotope is considered more widely than that of M.M. Bakhtin: it is proposed to understand the chronotope as a universal model of space-time relations in the novel. The author also views the poetics of the real in the naturalistic novel through the prism of the carnival (i. e. extremely detailed material world); as examples, the motives of food and wine, as well as the motive of rebellion and war as a variant of the war for food and the carnival battle of Shrovetide (pancake week) and Lent are analyzed in the article. The main material used for the analysis is taken from the novels Le Ventre de Paris , 1873 ( The Belly of Paris ), LAssommoir , 1877 ( The Trap ), and Germinal , 1885, by E. Zola.