Home Philosophy • Download Philosophy as a Rite of Rebirth: From Ancient Egypt to by Algis Uzdavinys PDF

Download Philosophy as a Rite of Rebirth: From Ancient Egypt to by Algis Uzdavinys PDF

By Algis Uzdavinys

Philosophy as a ceremony of Rebirth demanding situations our figuring out of philosophy - certainly it demanding situations many centuries of assumptions that have diminished othodox philosophy to a shadow of its original.Uzdavinys returns to the very roots of philosophy in historic Egypt, and exhibits why the Greeks respected that land of pyramids and priest-kings because the resource of divine knowledge. Bringing his figuring out of many nice traditions of philosophy - Indian, Islamic, Greek, and others - he provides the case for contemplating philosophy as a human participation in a theophany, or divine drama. Casting apart the unnatural obstacles of contemporary philosophy, in addition to the grave misunderstandings of Egyptologists, radical and interesting chances emerge for the intense thinker. those chances will surely swap our view of the universe normally, yet so much quite our view of ourselves. The Rebirth of the name is one who implies a selection of realization either upwards in the direction of the divine heights of fact, and outwards to include the complete of production as a residing photo of the gods. The routines of philosophy hence stream from the rational to the intuitive, onward to natural contemplation and, eventually, to a god-like power within the divine drama.

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Extra resources for Philosophy as a Rite of Rebirth: From Ancient Egypt to Neoplatonism

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159), a sort of praxis whereby the present-at-hand is retransformed into a ready-to-hand. But the sight being spoken of is not merely that of the eyes but is also of our skin and muscles. Our skin leaps out of itself to seek this contact with the flesh of the earth, and the world’s flesh comes to include my body. Our work is to “interrogate it according to its own wishes” (VI 133). It is a pleasantly intense bodily interrogation, pleasant because it is the work of being human and a way to belong.

In short, we should be concerned about global climate change because we are mortal, because our vision and our capacity for action are limited, because 32 A LITTLE KNOWLEDGE OF DANGEROUS THINGS all that we value can be broken or lost. If we practice the humility appropriate to our predicament then a little knowledge of dangerous things may well serve to transform our experience of daily life: even if many of the connections between cause and effect remain obscure to us, we may no longer be able to go about our lives with casual thoughtlessness—drinking coffee, turning on the lights, driving to the multiplex, or flying to conferences—as though our every action were a matter of right.

Global climate change is a theoretical threat par excellence in that even its symptoms are hidden. If it were not for the various media by which scientific knowledge is conveyed to the public, I would have had no idea that the air I breathe now contains 31 percent more carbon dioxide than the air breathed by my eighteenth-century ancestors, and I would not have known that sea level has been rising steadily by about a millimeter a year. If it were not for the concerted efforts of scientists around the world, disparate events—an unusually warm winter here, a particularly strong hurricane there—would have remained disparate events, with no possibility of their adding up to a single environmental threat with a clear set of causes.

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