This is the schematic representation of the sky between 20,000 and 12,000 a. C., when the Milky Way passed through the celestial poles.
Saturday, October 28, 2006
Canon Copier Problems
old Milky Way
This is the schematic representation of the sky between 20,000 and 12,000 a. C., when the Milky Way passed through the celestial poles.
This is the schematic representation of the sky between 20,000 and 12,000 a. C., when the Milky Way passed through the celestial poles.
Lutheran Bible Study Exercises
atomism
report here, for more visibility, initiated a discussion elsewhere on atomism.
report here, for more visibility, initiated a discussion elsewhere on atomism.
Saturday, October 14, 2006
Light Reflecting Makeup
Revolution Neolithic
turning point of humanity, the relationship between man and nature, of the human form of life you will have around 10,000 a. C. with the Neolithic revolution, largely characterized the origin of ' agricultural crop and livestock farming, such as systematic form of domination and exploitation of land and other animals by man. [1] The origins of agriculture and livestock, that replace the gathering and hunting as the main sources of livelihood, seems to be associated with ritual offerings of plant or animal sacrifices to the gods, and is thus closely related to the transformation of religion in worship systematic and sacrificial (the word worship is also etymologically related to agriculture). Born an early form of the priestly caste the decline of religion in worship of land and space-time which manifests the sacred (both sacred priesthood dowry are terms related to the sacred-surfaces) The food is not is given by nature, from earth to humans directly, but is mediated by, and apparently the "fruit" of the work man. On the other hand, because of the technical mastery of the earth, man has enslaved animals like oxen and others, which vary from race to race, involving them in the toil and sin of agricultural work: no the further subjugation and exploitation of other animals, man alone would not be able to dominate the earth. And likewise, took advantage of some animals in the function call to the herds. The sacrificial rites are linked to specific astronomical configurations and seemingly legitimized by a power struggle between animals that man is projected on the sky. [2]
Correspondingly also the changing nature of human symbolic practices no longer merely evocative of the heavenly gods: the symbols become "sacrificial substitutes," indicate action and sacrificial rituals are also used in relation in situations of this world: the new relationship of man's systematic domination over nature and other living things implies a decline in the practice of symbolic projects such domain, which, before it became reality, goes through a symbolic step. Here is the source of culture of cultures strict sense: the culture, etymologically linked with agriculture and worship, is none other than the "cultivation" of ideas-projects of systematic domination of nature, is nothing that the ideal counterpart in the practice of agri-cultural domain of the earth, nature. A form of agriculture rises less nomadic and more sedentary life, results in a process of slow "urbanization" of the formation of a civitas : here the origin of civilization, civilization of proper. Creation of the private property of land and livestock, was born the accumulation of assets and an initial economic and political structures of society into hierarchies of power, the right arises. While she previously played a role in food gathering, is instead being overshadowed or almost exclusively from agricultural practices, and changing from a matriarchal period in which religion was paramount to the generative power of the woman-mother symbol mirror power of the heavenly nature of the mother (Identified primarily by the Milky Way) to another which is a largely a male archetype manufacturing related to the power of human labor that subdues all the earth, nature and woman. [3] Man's life centered on the rule of the land involves a shift to purely terrestrial gods no longer a mere mirror of celestial deities and a patriarchal religion, and consequently to a political organization founded on the idea of kingship male, a symbol of divine kingship land.
Result of that "Neolithic Revolution" will also be the source of writing as a system in which symbols, no longer purely religious or aesthetic value but use value and exchange practical, stylized signs that will become increasingly arbitrary in losing their iconic value of images, letters of the alphabet which, having their source connected to the astral figures of constellations [4] then you will order linear and subject to arbitrary sequences phonemes: the writing, with certain exceptions such as the Chinese and Egyptian hieroglyphic, phonetic alphabet and will be linear. [5] Among the Sumerians of Mesopotamia phonetic-alphabetic writing was used in the late fourth millennium BC C., in relation to rise of urban civilization to the 3500 a. C. (And almost in the same period the Egyptians). From at least 3000 BC C. were preserved samples of weights and measures, and the first Sumerian figures date from a period between 3300 and 2850 a. C. It is the Sumerian-Akkadian and Egyptian cultures that we need to trace the origin of classical Greek civilization. [6]
A four hundred thousand years ago was done in the "discovery" of the "technical" of the fire (at the synanthropic China), although its use effective widespread until much later, at least around 2500 a. C., Neolithic evolved. The fire finally allowed humans to dominate other animals, to live outside the cave to see much more of the sky and then change the "way of life": the fire as "technical" at the disposal of ' man allowed a "revolution" in the animal world and the almost absolute rule of man. Already the ' homo habilis, differing from parantropi, passed, about 2.3 million years ago, the initial vegetarian diet to a carnivorous, [7] probably, as well as the need to survival, already for the 'belief' so they can incorporate and absorb the power of "divine" heavenly corresponding to the animal ate. Then, the systematic use of fire in the Neolithic and through him the dominion over animals gradually led to a gradual replacement of animals celestial deities, and in particular of the great heavenly mother ("the great celestial cow") linked to the Milky Way The fire was associated with only the sun and solar deities linked precisely to a patriarchal male-predominant in which the animals sacrificed in return the 'gift' of fire at the rising of the sun, the vernal equinox, to some precessional period that lasts about 2300 years (the period of 26,000 years or so of the precessional motion, the sun passes through all twelve constellations of the zodiac-signs, and about every 2300 years the spring equinox is located in a different constellation in a certain constellation-animal that is obscured or burning (the sacrifice of the bull was tied to a period originated about 4600 years BC, the vernal equinox when the sun rose in the constellation Taurus, the idea of the scapegoat is linked at the time when the vernal equinox the sun rose in the constellation of Aries from about 2300 years before Christ's birth year of Jesus and the fish symbol to indicate Jesus Christ, who with his "sacrifice" has put an end to animal sacrifices and use or eat meat, fish or animal derivatives, banned as immoral, it is also related to the fact that the sun rose in the constellation of Pisces. Christianity is the ultimate rebellion against the ways of life opened by the Neolithic revolution). [8]
This resulted in a "Copernican revolution" forerunner in mythology and in the human world. Subsequently, this is also associated with confinement only terrestrial and 'underworld' of primitive deities femmili-matriarchal. Originated already in mythology of a proto-proto-astronomy or physics or sky light, regular movements of the stars-gods based on the number, quantity and linked to a "divination" astrology (the constellations were invented by the Sumerians around 2000 BC ), the character 'helio-centric'. The development of such a quantitative astronomy, physics of the sky based on 'objectivity' of the number was eventually abandoned in determining the greek world in the sixth century. a. C., the "paradigm" of mythos in favor of logos as ratio-measure (metaphorical extension number), as opposed to it certain knowledge, incontrovertible and "objective", or as an expression the world itself, rather than "poietic": the myth was abandoned as a representation or coverage "ideological" - we might say in modern terms - as a description "fantastic" too tied to the wishes "subjective" rights.
E 'certain that the practice of scriptural numbers, the arithmetic practice in the Neolithic has been transformed from a party in a proceeding of divination and forecasting of astronomical positions of the stars in the sky gods, useful for sacrificial cults, and the other side in a procedure applied to situations of this world to be dominated by men, a procedure in which it was not important to distinguish quality beings or processes, or when they were treated as "objects" without individual qualities: object-prey breeding or culture, and then-food items to engulfment, as well as hunting or fishing; [9] the pretense of "objectivity" of new knowledge "logical" that arose around the sixth century. BC, will be based, as "ideologically" mythical knowledge, the attempt to justify this reduction of the earth and other living things to "objects" of the rule of man. So the practice of graphic geometric shapes, geometric practice turned into a procedure on one side of divination astronomical trajectories of the stars-gods and on the other side in a process of surveying, measuring of fields and plots of land for cultivation and private property. The sacrificial rites, and its derivatives such as farming and agriculture, and the hours associated with these hunting and fishing, are the conditions "technical" practice arithmetic and geometric, linked to the domination of man over other living beings killed or exploited and the earth-nature. And certainly this practice arithmetic and geometric ed'osservazione astronomical develop in relation to companies already complex governing their religious life with sacrificial rites performed on the basis of astronomical, and producing food, killing and subjecting individuals of other species living in large quantities in relation to the corresponding nutritional needs.
The circular time, cyclical rhythms of the time was now agriculture, domination of the earth.
Perhaps the phonetic-alphabetic writing, affirmed around 3000 BC C., then linear, and to connect the most important historic event in the history of human thought: the thought for nonlinear and complex multi-dimensional image which is expressed in the first symbol is replaced by an almost entirely verbal-logical thinking, language, one-dimensional linear and sequential. This is an extreme reduction of the complexity of thought in images that will stay I live only in part as a background on which last, however, the verbal-logical thinking. [10] The mathematical thinking, and geometric non-phonetic writing and mathematics in the non-linear current are "remnants" of the mysterious complex thought. [11] and outcome of what will be the predominance of a culture quell'orale written up in the greek world of the sixth century. BC and part of a logos from mythos with the emergence of a new form of knowledge and philosophical logic, separate from religion, which is opposed to knowledge of myth, in his quest for a foundation fixed, stable, reliable and Unique knowledge: a knowledge of what logos now based on linear writing rather than on characters associated in a multi-dimensional as the mythos. And 'This is the profound meaning of Parmenides analysis provided by Guido Calogero. [12] Heidegger's research on "what it means to think," [13] concentrated on a study of the meaning of logos philosophical thought in the first, shows the close connection of this with the ' introduction of agriculture, where logos appears closely linked to the semantic field of the capture of a products of agricultural labor: the philosophical logos is already at the outset of an ideological mirror technology, agricultural technology as the first systematic form of domination of nature and other living things. This separation of knowledge from the mythical Greek philosophy does not imply, however, its autonomy, as is evident in each case the Afro-Asiatic, Sumerian, Akkadian and Egyptian classical Greek civilization as a whole of the so-called Western civilization, which since the nineteenth century had sought Instead of masking as his sole basis for 'pure' and 'racist' the Indo-European classical Greek civilization. [14]
[1] JA Mainetti, Revolution Pygmalion, Prometheus in 6, compared Anthropology and Cosmology, edited by P. Bisogno, F. Angeli, Milano 1988, pp. 80-92.
[2] G. de Santillana & H. von Dechend, Hamlet's Mill . An essay on myth and the frame of time , 1969, tr. com. A. Passi, The mill of Hamlet. Essay on Myth and the structure of time , Adelphi, Milano 1983.
[3] P. Rodriguez, Dios naci ό mujer, BSA, Barcelona 1999, tr. com. A. Chiaradia, God was born of woman, Editori Riuniti, Rome 2000.
[4] G. Dale, The myth of the Great Mother, Mimesis, Milano 2002, pp. 89-106.
[5] A. Leroi-Gourhan, Le geste et la parole : I. Techinque et langage, II. La mémoire et les Rythmes , A. Michel, Paris 1964-65, tr. com. F. Zannino, The gesture and the word , vols. I & II, Einaudi, Torino 1977, pp. 221-248.
[6] M. Bernal, Black Athena . The Afroasiatic Roots of Classical Civilization, Free Association Books, London 1987, tr.it. L. Fontana, Black Athena, I-II Practices Editrice, Parma-Milan 1991-1994; John seems, The origins of European culture I-IV, Olschki, Florence, 1984-1994.
[7] JL Arsuaga, El Neanderthal collar, Temas de Hoy, Madrid 1999, tr. com. L. Cortese, The first thinkers and the lost world of Neanderthal , Feltrinelli, Milano 2001.
[8] EAR Giannetto Essays history of scientific thought, Bergamo University Press, Sextant, Bergamo, 2005, pp. 23-36.
[9] A History of Technology, I, Tomes I-II, The prehistory and the ancient empires, Boringhieri Bollati, Torino 1961, 1966. ed. by C. Singer, EJ Holmyard, AR Hall & TI Williams, Clarendon Press, Oxford, vol I. 1954, tr. com, History of Technology, vol.
[10] A. Leroi-Gourhan, Le geste et la parole : I. Techinque et langage; II. La mémoire et les Rythmes , A. Michel, Paris 1964-65, tr. com. F. Zannino, The gesture and the word , vols. I & II, Einaudi, Torino 1977, vol. I, ch. VI; G. Calogero (1942-1943), philosophy classes I-III , Einaudi, Torino 1960, vol. III, ch. XIV, pp. 164-178.
[11] EAR Giannetto Essays history of scientific thought, Bergamo University Press, Sextant, Bergamo, 2005, pp. 19-22.
[12] G. Calogero, Parmenides and the genesis of classical logic , in Annals of the Royal Scuola Normale Superiore di Pisa , Series II, v. 5 (1936), pp. 143-185; G. Calogero, History of ancient logic , Laterza, Roma-Bari 1967.
[13] M. Heidegger, Vorträge und Aufsätze , Neske, Pfullingen 1954, tr. com. G. Vattimo, What does it mean to think?, Logos (Heraclitus, fragment 50), The question of technology, and science and meditation , essays and speeches in , Murcia, Milan 1976, pp. 85-95, 141-157, 5-27, 28-44; M. Heidegger (1954), Was ist Denken?, Niemeyer, Tubingen 1971, tr. com. U Ugazio, G. Vattimo, What does it mean to think? , Sugarco, Milan 1988.
[14] M. Bernal, Black Athena . The Afroasiatic Roots of Classical Civilization, Free Association Books, London 1987, tr.it. L. Fontana, Black Athena, I-II Practices Editrice, Parma-Milan 1991-1994.
The Neolithic Revolution (chapter of the rich text notes)
Correspondingly also the changing nature of human symbolic practices no longer merely evocative of the heavenly gods: the symbols become "sacrificial substitutes," indicate action and sacrificial rituals are also used in relation in situations of this world: the new relationship of man's systematic domination over nature and other living things implies a decline in the practice of symbolic projects such domain, which, before it became reality, goes through a symbolic step. Here is the source of culture of cultures strict sense: the culture, etymologically linked with agriculture and worship, is none other than the "cultivation" of ideas-projects of systematic domination of nature, is nothing that the ideal counterpart in the practice of agri-cultural domain of the earth, nature. A form of agriculture rises less nomadic and more sedentary life, results in a process of slow "urbanization" of the formation of a civitas : here the origin of civilization, civilization of proper. Creation of the private property of land and livestock, was born the accumulation of assets and an initial economic and political structures of society into hierarchies of power, the right arises. While she previously played a role in food gathering, is instead being overshadowed or almost exclusively from agricultural practices, and changing from a matriarchal period in which religion was paramount to the generative power of the woman-mother symbol mirror power of the heavenly nature of the mother (Identified primarily by the Milky Way) to another which is a largely a male archetype manufacturing related to the power of human labor that subdues all the earth, nature and woman. [3] Man's life centered on the rule of the land involves a shift to purely terrestrial gods no longer a mere mirror of celestial deities and a patriarchal religion, and consequently to a political organization founded on the idea of kingship male, a symbol of divine kingship land.
Result of that "Neolithic Revolution" will also be the source of writing as a system in which symbols, no longer purely religious or aesthetic value but use value and exchange practical, stylized signs that will become increasingly arbitrary in losing their iconic value of images, letters of the alphabet which, having their source connected to the astral figures of constellations [4] then you will order linear and subject to arbitrary sequences phonemes: the writing, with certain exceptions such as the Chinese and Egyptian hieroglyphic, phonetic alphabet and will be linear. [5] Among the Sumerians of Mesopotamia phonetic-alphabetic writing was used in the late fourth millennium BC C., in relation to rise of urban civilization to the 3500 a. C. (And almost in the same period the Egyptians). From at least 3000 BC C. were preserved samples of weights and measures, and the first Sumerian figures date from a period between 3300 and 2850 a. C. It is the Sumerian-Akkadian and Egyptian cultures that we need to trace the origin of classical Greek civilization. [6]
A four hundred thousand years ago was done in the "discovery" of the "technical" of the fire (at the synanthropic China), although its use effective widespread until much later, at least around 2500 a. C., Neolithic evolved. The fire finally allowed humans to dominate other animals, to live outside the cave to see much more of the sky and then change the "way of life": the fire as "technical" at the disposal of ' man allowed a "revolution" in the animal world and the almost absolute rule of man. Already the ' homo habilis, differing from parantropi, passed, about 2.3 million years ago, the initial vegetarian diet to a carnivorous, [7] probably, as well as the need to survival, already for the 'belief' so they can incorporate and absorb the power of "divine" heavenly corresponding to the animal ate. Then, the systematic use of fire in the Neolithic and through him the dominion over animals gradually led to a gradual replacement of animals celestial deities, and in particular of the great heavenly mother ("the great celestial cow") linked to the Milky Way The fire was associated with only the sun and solar deities linked precisely to a patriarchal male-predominant in which the animals sacrificed in return the 'gift' of fire at the rising of the sun, the vernal equinox, to some precessional period that lasts about 2300 years (the period of 26,000 years or so of the precessional motion, the sun passes through all twelve constellations of the zodiac-signs, and about every 2300 years the spring equinox is located in a different constellation in a certain constellation-animal that is obscured or burning (the sacrifice of the bull was tied to a period originated about 4600 years BC, the vernal equinox when the sun rose in the constellation Taurus, the idea of the scapegoat is linked at the time when the vernal equinox the sun rose in the constellation of Aries from about 2300 years before Christ's birth year of Jesus and the fish symbol to indicate Jesus Christ, who with his "sacrifice" has put an end to animal sacrifices and use or eat meat, fish or animal derivatives, banned as immoral, it is also related to the fact that the sun rose in the constellation of Pisces. Christianity is the ultimate rebellion against the ways of life opened by the Neolithic revolution). [8]
This resulted in a "Copernican revolution" forerunner in mythology and in the human world. Subsequently, this is also associated with confinement only terrestrial and 'underworld' of primitive deities femmili-matriarchal. Originated already in mythology of a proto-proto-astronomy or physics or sky light, regular movements of the stars-gods based on the number, quantity and linked to a "divination" astrology (the constellations were invented by the Sumerians around 2000 BC ), the character 'helio-centric'. The development of such a quantitative astronomy, physics of the sky based on 'objectivity' of the number was eventually abandoned in determining the greek world in the sixth century. a. C., the "paradigm" of mythos in favor of logos as ratio-measure (metaphorical extension number), as opposed to it certain knowledge, incontrovertible and "objective", or as an expression the world itself, rather than "poietic": the myth was abandoned as a representation or coverage "ideological" - we might say in modern terms - as a description "fantastic" too tied to the wishes "subjective" rights.
E 'certain that the practice of scriptural numbers, the arithmetic practice in the Neolithic has been transformed from a party in a proceeding of divination and forecasting of astronomical positions of the stars in the sky gods, useful for sacrificial cults, and the other side in a procedure applied to situations of this world to be dominated by men, a procedure in which it was not important to distinguish quality beings or processes, or when they were treated as "objects" without individual qualities: object-prey breeding or culture, and then-food items to engulfment, as well as hunting or fishing; [9] the pretense of "objectivity" of new knowledge "logical" that arose around the sixth century. BC, will be based, as "ideologically" mythical knowledge, the attempt to justify this reduction of the earth and other living things to "objects" of the rule of man. So the practice of graphic geometric shapes, geometric practice turned into a procedure on one side of divination astronomical trajectories of the stars-gods and on the other side in a process of surveying, measuring of fields and plots of land for cultivation and private property. The sacrificial rites, and its derivatives such as farming and agriculture, and the hours associated with these hunting and fishing, are the conditions "technical" practice arithmetic and geometric, linked to the domination of man over other living beings killed or exploited and the earth-nature. And certainly this practice arithmetic and geometric ed'osservazione astronomical develop in relation to companies already complex governing their religious life with sacrificial rites performed on the basis of astronomical, and producing food, killing and subjecting individuals of other species living in large quantities in relation to the corresponding nutritional needs.
The circular time, cyclical rhythms of the time was now agriculture, domination of the earth.
Perhaps the phonetic-alphabetic writing, affirmed around 3000 BC C., then linear, and to connect the most important historic event in the history of human thought: the thought for nonlinear and complex multi-dimensional image which is expressed in the first symbol is replaced by an almost entirely verbal-logical thinking, language, one-dimensional linear and sequential. This is an extreme reduction of the complexity of thought in images that will stay I live only in part as a background on which last, however, the verbal-logical thinking. [10] The mathematical thinking, and geometric non-phonetic writing and mathematics in the non-linear current are "remnants" of the mysterious complex thought. [11] and outcome of what will be the predominance of a culture quell'orale written up in the greek world of the sixth century. BC and part of a logos from mythos with the emergence of a new form of knowledge and philosophical logic, separate from religion, which is opposed to knowledge of myth, in his quest for a foundation fixed, stable, reliable and Unique knowledge: a knowledge of what logos now based on linear writing rather than on characters associated in a multi-dimensional as the mythos. And 'This is the profound meaning of Parmenides analysis provided by Guido Calogero. [12] Heidegger's research on "what it means to think," [13] concentrated on a study of the meaning of logos philosophical thought in the first, shows the close connection of this with the ' introduction of agriculture, where logos appears closely linked to the semantic field of the capture of a products of agricultural labor: the philosophical logos is already at the outset of an ideological mirror technology, agricultural technology as the first systematic form of domination of nature and other living things. This separation of knowledge from the mythical Greek philosophy does not imply, however, its autonomy, as is evident in each case the Afro-Asiatic, Sumerian, Akkadian and Egyptian classical Greek civilization as a whole of the so-called Western civilization, which since the nineteenth century had sought Instead of masking as his sole basis for 'pure' and 'racist' the Indo-European classical Greek civilization. [14]
[1] JA Mainetti, Revolution Pygmalion, Prometheus in 6, compared Anthropology and Cosmology, edited by P. Bisogno, F. Angeli, Milano 1988, pp. 80-92.
[2] G. de Santillana & H. von Dechend, Hamlet's Mill . An essay on myth and the frame of time , 1969, tr. com. A. Passi, The mill of Hamlet. Essay on Myth and the structure of time , Adelphi, Milano 1983.
[3] P. Rodriguez, Dios naci ό mujer, BSA, Barcelona 1999, tr. com. A. Chiaradia, God was born of woman, Editori Riuniti, Rome 2000.
[4] G. Dale, The myth of the Great Mother, Mimesis, Milano 2002, pp. 89-106.
[5] A. Leroi-Gourhan, Le geste et la parole : I. Techinque et langage, II. La mémoire et les Rythmes , A. Michel, Paris 1964-65, tr. com. F. Zannino, The gesture and the word , vols. I & II, Einaudi, Torino 1977, pp. 221-248.
[6] M. Bernal, Black Athena . The Afroasiatic Roots of Classical Civilization, Free Association Books, London 1987, tr.it. L. Fontana, Black Athena, I-II Practices Editrice, Parma-Milan 1991-1994; John seems, The origins of European culture I-IV, Olschki, Florence, 1984-1994.
[7] JL Arsuaga, El Neanderthal collar, Temas de Hoy, Madrid 1999, tr. com. L. Cortese, The first thinkers and the lost world of Neanderthal , Feltrinelli, Milano 2001.
[8] EAR Giannetto Essays history of scientific thought, Bergamo University Press, Sextant, Bergamo, 2005, pp. 23-36.
[9] A History of Technology, I, Tomes I-II, The prehistory and the ancient empires, Boringhieri Bollati, Torino 1961, 1966. ed. by C. Singer, EJ Holmyard, AR Hall & TI Williams, Clarendon Press, Oxford, vol I. 1954, tr. com, History of Technology, vol.
[10] A. Leroi-Gourhan, Le geste et la parole : I. Techinque et langage; II. La mémoire et les Rythmes , A. Michel, Paris 1964-65, tr. com. F. Zannino, The gesture and the word , vols. I & II, Einaudi, Torino 1977, vol. I, ch. VI; G. Calogero (1942-1943), philosophy classes I-III , Einaudi, Torino 1960, vol. III, ch. XIV, pp. 164-178.
[11] EAR Giannetto Essays history of scientific thought, Bergamo University Press, Sextant, Bergamo, 2005, pp. 19-22.
[12] G. Calogero, Parmenides and the genesis of classical logic , in Annals of the Royal Scuola Normale Superiore di Pisa , Series II, v. 5 (1936), pp. 143-185; G. Calogero, History of ancient logic , Laterza, Roma-Bari 1967.
[13] M. Heidegger, Vorträge und Aufsätze , Neske, Pfullingen 1954, tr. com. G. Vattimo, What does it mean to think?, Logos (Heraclitus, fragment 50), The question of technology, and science and meditation , essays and speeches in , Murcia, Milan 1976, pp. 85-95, 141-157, 5-27, 28-44; M. Heidegger (1954), Was ist Denken?, Niemeyer, Tubingen 1971, tr. com. U Ugazio, G. Vattimo, What does it mean to think? , Sugarco, Milan 1988.
[14] M. Bernal, Black Athena . The Afroasiatic Roots of Classical Civilization, Free Association Books, London 1987, tr.it. L. Fontana, Black Athena, I-II Practices Editrice, Parma-Milan 1991-1994.
Sunday, October 8, 2006
How Long Does It Take To Be Size Zero
The history of scientific thought
General
for each of these modules is to study the corresponding part, A and B, the essays in the book of scientific thought. For module A, moreover, has the text of Galileo Galilei, Starry Messenger (for 2006-2007), Giordano Bruno, the dinner for the ashes (for 2007-2008). For module B, the texts of Wolfgang Pauli, contained in Psyché and Nature (for 2006-2007), CG Jung, Synchronicity (for 2007-2008). The exam will only oral interview, or possibly two separate, one on one Form A and Form B on Papers will be accepted more. There is an exact correspondence between the lectures and the book on the general (Essays on History of Scientific Thought): classes are specific studies, which may be outside parts of the text, as well as there will be lectures on topics not included in the book . Need to read the entire book in its entirety, even in the parts not covered in class. It would be nice to be able to talk in class really. Attending and not attending will be able to intervene on the discussions born to each lesson on this blog just for you.
The whys and content: some initial reflection
The course is for everyone. But why a course in the history of scientific thought has been included in an undergraduate degree in psychology? As you know, in this, there is also a course in the history of psychology. The course of history of psychology, in addition to setting specific date by the teacher, is aimed at discussion of the internal developments of the psychological disciplines. Here, however, it is mainly to understand the origins and development of psychological ideas before they are constituted to form separate and independent disciplines, in their relations with ideas which then feed into other disciplines separate if not opposed to psychological ones. Psychology is a science? The psychological thinking is scientific thinking? And in what sense? To answer these questions, we must understand what science is, what is the scientific thought, what the context of the birth of psychology within the broader context of culture and knowledge.
division of so-called "natural sciences" by the "Science of the Spirit" has emerged in a clear and conscious in the late nineteenth century: according to this division, we could distinguish and separate two science classes.
On the one hand, of course, the "Science of Nature":
mathematics
physics, astronomy
,
chemistry, biology
,
etc.
together constitute the "science" itself.
other hand, the "Science of the Spirit":
philosophy, history
,
ethics, aesthetics
,
psychology, sociology
,
political
anthropology, etc
.
And so we define a kind of "topology" of knowledge, which highlights relations between the two classes of separability between disciplines and between them, relations of closeness or "distance" between the universes of discourse exactly defined and closed to one another. But it was not always the case, there was always this seems quite artificial division: This division is the result of a dualistic vision for which Nature and Spirit are two separate things and opposite.
But there's more: As the "story" has been regarded as a discipline in this classification, the real story as a set of human activities and practices, as a set of events that should be the object of study of history as discipline or the various "historical disciplines" (the history of religions, the history of philosophy, history of science, etc..) strongly opposed to a configuration typical of a "simple topology" of knowledge (or spatial, spatial distribution, static and instantaneous, with no connections and no time dimension of the subjects), putting it fully into question, and involving the various disciplines in a series of dynamic processes, temporal changes of the weave.
short, compared to the real history, the disciplines appear as abstractions from life in which all these studies, these activities are held together and not separately. These abstractions appear as simplifications of a reality of knowledge "complex", where all disciplines are inextricably intertwined and even indistinguishable and therefore can not be separated from them, the disciplines do not really exist. Even at the conceptual level these distinctions and separations are impossible: for example, think of the concept of time. The concept of time belongs to physics? Or philosophy? Or the story? O psychology? When we talk about it or define it in philosophy or physics, do not assume that we "know" the time from the other "disciplines"?
He still considers knowledge as something to dominate, from the metaphor of "divide and conquer" typical domain of the lands and peoples of the Empire. But it is not even a simple metaphor: the division and the "specialized" knowledge in disciplines and is preparing a functional division of labor, and the division of labor is closely related to the formation a power and a social domination, economic, political, ethnic or groups of men on other men, usually men or boys on women, and finally man over other living beings and nature.
more immediately, the division of disciplines is the increasing number of university chairs and teachers' accommodation, but certainly not a requirement of knowledge, of understanding. All this system of knowledge divided into disciplines is reflected in the university, which is functional in this codification and transmission of knowledge aimed at power and domination: even the architecture of the classrooms or laboratories where university education takes place is functional in power relations, to separate us from life and nature.
The awareness of all this tells us a different way forward. The history of scientific knowledge should not be construed as a scheme framed by the others, but as a survey that shows us the complex reality of a knowledge which is not divided into disciplines. This course would establish itself as a process against the specialization of knowledge, against its codification and broadcast content related to an ideology of power, domination and ultimately violence. Nor is it to achieve learning (course) in the history of science is not involved in these deceptively purposes of domination and an end in itself: it is impossible and in any case would not serve nothing. We must make a pint-sized revolution. "
need to return to a knowledge related to life, it is important to our lives, a knowledge that inevitably rediscover its ethical dimension. Follow or create a certain image of nature or the Holy Spirit has ethical implications, is something inextricably linked to ethical assumptions. Think of a nature as a thing without the Spirit, "inanimate" or non-living, has ethical consequences devastating. Think of a Spirit without nature, without body or soul has ethical consequences as devastating. That's why for future "psychologists" is essential to understand not only the various conceptions of the soul or spirit, but also the various conceptions of Nature: leaves of their business, their ethics, and as with all of his life.
General
for each of these modules is to study the corresponding part, A and B, the essays in the book of scientific thought. For module A, moreover, has the text of Galileo Galilei, Starry Messenger (for 2006-2007), Giordano Bruno, the dinner for the ashes (for 2007-2008). For module B, the texts of Wolfgang Pauli, contained in Psyché and Nature (for 2006-2007), CG Jung, Synchronicity (for 2007-2008). The exam will only oral interview, or possibly two separate, one on one Form A and Form B on Papers will be accepted more. There is an exact correspondence between the lectures and the book on the general (Essays on History of Scientific Thought): classes are specific studies, which may be outside parts of the text, as well as there will be lectures on topics not included in the book . Need to read the entire book in its entirety, even in the parts not covered in class. It would be nice to be able to talk in class really. Attending and not attending will be able to intervene on the discussions born to each lesson on this blog just for you.
The whys and content: some initial reflection
The course is for everyone. But why a course in the history of scientific thought has been included in an undergraduate degree in psychology? As you know, in this, there is also a course in the history of psychology. The course of history of psychology, in addition to setting specific date by the teacher, is aimed at discussion of the internal developments of the psychological disciplines. Here, however, it is mainly to understand the origins and development of psychological ideas before they are constituted to form separate and independent disciplines, in their relations with ideas which then feed into other disciplines separate if not opposed to psychological ones. Psychology is a science? The psychological thinking is scientific thinking? And in what sense? To answer these questions, we must understand what science is, what is the scientific thought, what the context of the birth of psychology within the broader context of culture and knowledge.
division of so-called "natural sciences" by the "Science of the Spirit" has emerged in a clear and conscious in the late nineteenth century: according to this division, we could distinguish and separate two science classes.
On the one hand, of course, the "Science of Nature":
mathematics
physics, astronomy
,
chemistry, biology
,
etc.
together constitute the "science" itself.
other hand, the "Science of the Spirit":
philosophy, history
,
ethics, aesthetics
,
psychology, sociology
,
political
anthropology, etc
.
And so we define a kind of "topology" of knowledge, which highlights relations between the two classes of separability between disciplines and between them, relations of closeness or "distance" between the universes of discourse exactly defined and closed to one another. But it was not always the case, there was always this seems quite artificial division: This division is the result of a dualistic vision for which Nature and Spirit are two separate things and opposite.
But there's more: As the "story" has been regarded as a discipline in this classification, the real story as a set of human activities and practices, as a set of events that should be the object of study of history as discipline or the various "historical disciplines" (the history of religions, the history of philosophy, history of science, etc..) strongly opposed to a configuration typical of a "simple topology" of knowledge (or spatial, spatial distribution, static and instantaneous, with no connections and no time dimension of the subjects), putting it fully into question, and involving the various disciplines in a series of dynamic processes, temporal changes of the weave.
short, compared to the real history, the disciplines appear as abstractions from life in which all these studies, these activities are held together and not separately. These abstractions appear as simplifications of a reality of knowledge "complex", where all disciplines are inextricably intertwined and even indistinguishable and therefore can not be separated from them, the disciplines do not really exist. Even at the conceptual level these distinctions and separations are impossible: for example, think of the concept of time. The concept of time belongs to physics? Or philosophy? Or the story? O psychology? When we talk about it or define it in philosophy or physics, do not assume that we "know" the time from the other "disciplines"?
He still considers knowledge as something to dominate, from the metaphor of "divide and conquer" typical domain of the lands and peoples of the Empire. But it is not even a simple metaphor: the division and the "specialized" knowledge in disciplines and is preparing a functional division of labor, and the division of labor is closely related to the formation a power and a social domination, economic, political, ethnic or groups of men on other men, usually men or boys on women, and finally man over other living beings and nature.
more immediately, the division of disciplines is the increasing number of university chairs and teachers' accommodation, but certainly not a requirement of knowledge, of understanding. All this system of knowledge divided into disciplines is reflected in the university, which is functional in this codification and transmission of knowledge aimed at power and domination: even the architecture of the classrooms or laboratories where university education takes place is functional in power relations, to separate us from life and nature.
The awareness of all this tells us a different way forward. The history of scientific knowledge should not be construed as a scheme framed by the others, but as a survey that shows us the complex reality of a knowledge which is not divided into disciplines. This course would establish itself as a process against the specialization of knowledge, against its codification and broadcast content related to an ideology of power, domination and ultimately violence. Nor is it to achieve learning (course) in the history of science is not involved in these deceptively purposes of domination and an end in itself: it is impossible and in any case would not serve nothing. We must make a pint-sized revolution. "
need to return to a knowledge related to life, it is important to our lives, a knowledge that inevitably rediscover its ethical dimension. Follow or create a certain image of nature or the Holy Spirit has ethical implications, is something inextricably linked to ethical assumptions. Think of a nature as a thing without the Spirit, "inanimate" or non-living, has ethical consequences devastating. Think of a Spirit without nature, without body or soul has ethical consequences as devastating. That's why for future "psychologists" is essential to understand not only the various conceptions of the soul or spirit, but also the various conceptions of Nature: leaves of their business, their ethics, and as with all of his life.
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