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The world makes way for the man who knows where he is going.
Ralph Waldo Emesron.
Ralph Waldo Emerson (May 25, 1803 – April 27, 1882), who went by his middle name Waldo, was an American essayist, lecturer, philosopher, and poet who led the transcendentalist movement of the mid-19th century. He was seen as a champion of individualism and a prescient critic of the countervailing pressures of society, and he disseminated his thoughts through dozens of published essays and more than 1,500 public lectures across the United States.
Emerson gradually moved away from the religious and social beliefs of his contemporaries, formulating and expressing the philosophy of transcendentalism in his 1836 essay "Nature". Following this work, he gave a speech entitled "The American Scholar" in 1837, which Oliver Wendell Holmes Sr. considered to be America's "intellectual Declaration of Independence."
Source Wikipedia.
TD : 1/1000 f/8 ISO 400 @200 mm
When the night falls I follow Juno's trajectory and stretch to reach the stars and the Moons.
With a total of 67 known Jovian Moons,I spot only Callisto,Io, Europa,and Ganymede ... Io with its volcanoes has so much in common with Santorini ...
Dedicated to NASA - Juno Spacecraft mission &
To Vangelis
Juno is a NASA space probe currently orbiting the planet Jupiter,the largest planet in the solar system.
It was launched on August 5, 2011 and entered Jupiter orbit on
July 4, 2016,after a five-year journey from Earth.She will orbit Jupiter for 20 months - 37 orbits -
and will de-orbit February 2018.
Transcendentalism & Romance in that liminal Space between what we know and what we cannot imagine ...
Which Universe are we In ?
Cosmology that fills your mind with wonder ...
Beautiful the Jovian Moons in Santorini ...
* One eye Sees the other Feels ... **
★ ★ ★ So many thanks for your visits & your red ★s
NASA's video You Tube :
www.youtube.com/watch?v=XpsQimYhNkA&feature=youtu.be
Published on 4 Jul 2016
NASA's Juno spacecraft captured a unique time-lapse movie of the Galilean satellites in motion about Jupiter. The movie begins on June 12th with Juno 10 million miles from Jupiter, and ends on June 29th, 3 million miles distant. The innermost moon is volcanic Io; next in line is the ice-crusted ocean world Europa.
Music by Vangelis (Evangelos Odysseas Papathanassiou ... )
About as close as I get to seeing or accepting an American church. The Hudson Valley intellectual scene has always been vibrant. The Transcendental movement did well here and I see it happening again.
I ventured far out onto the Nisqually Delta Boardwalk this morning to witness this moving moody scene of Mt. Rainier rising through some patchy fog above the Nisqually Delta.
I just recently wrote a blog post about Transcendentalism in Nature Photography-you can check out the post at this link erwinbuske.photo.blog/2018/11/24/transcendental-nature-ph...
Climb the mountains and get their good tidings. Nature's peace will flow into you as sunshine flows into trees. The winds will blow their own freshness into you, and the storms their energy, while cares will drop off like autumn leaves. - John Muir
Have you ever visited an unfamiliar area and thought you have been there before but you cannot place the when and where?
The trail I am walking on is cool, damp, and a light mist turns to ice crystals on my sweater. All life is close to dormant now, and the sun never quite completely pushes through the fog, mist and clouds.But evidence of the sun can be seen on the horizon to my right, and this light transforms this misty forest scene into a beautiful tapestry of the forest in the mist.
I just recently wrote a blog post about Transcendentalism in Nature Photography-you can check out the post at this link erwinbuske.photo.blog/2018/11/24/transcendental-nature-ph...
A young tree full of life's energy reaches for the sky surrounded by the protection and understanding of its mature elders.
I just recently wrote a blog post about Transcendentalism in Nature Photography-you can check out the post at this link erwinbuske.photo.blog/2018/11/24/transcendental-nature-ph...
Created with several of my photos as texture overlays. My own art work. Using Toolwizphotos app on Galaxy Note 8 phone.
Quote on creation from Ralph Waldo Emerson.
Individualism. Transcendentalists believe that society and its institutions—particularly organized religion and political parties—corrupt the purity of the individual. They have faith that people are at their best when truly "self-reliant" and independent.
(Just kidding of course. Here's the real deal from Wikipedia, the free encyclopedia.)
The Mountain View Cemetery is a large 226-acre (91 ha) cemetery in Oakland, Alameda County, California. It was established in 1863 by a group of East Bay pioneers under the California Rural Cemetery Act of 1859. The association they formed still operates the cemetery today. Mountain View was designed by Frederick Law Olmsted, the landscape architect who also designed New York City's Central Park and much of UC Berkeley and Stanford University.
Many of California's important historical figures, drawn by Olmsted's reputation, are buried here, and there are so many grandiose crypts in tribute to the wealthy that one section is known as "Millionaires' Row." Because of this, and its beautiful setting, the cemetery is a tourist draw and docents lead semi-monthly tours.
Olmsted's intent was to create a space that would express a harmony between humankind and the natural setting. In the view of 19th century English and American romantics, park-like cemeteries, such as Mountain View, represented the peace of nature, to which humanity's soul returns. Olmsted, drawing upon the concepts of American Transcendentalism, integrated Parisian grand monuments and broad avenues.
In the Unitarian churchyard, I thought I heard the voice of Emerson, who might have walked this very pathway:
Every natural fact is a symbol of some spiritual fact.
You may read a story “Deep in the Wilds of Fiordland” about my multi-day expedition to the shores of that lake.
“Deep in the Wilds of Fiordland” is an immersive nature memoir that follows a solo journey through the untouched wilderness of New Zealand’s Fiordland. Inspired by the introspective spirit of Thoreau, Muir, and Dillard, this poetic narrative explores themes of solitude, self-discovery, and connection to nature’s raw beauty, reflecting the timeless ideas of transcendentalism. From traversing dense rainforests to contemplating life by pristine lakes, this story invites readers to experience the serenity and transformative power of true wilderness adventure.
To what landscapes does music transport you? / What does the landscape of musical improvisation look like?
Continuing to experiment with this concept. Some of these aren't as great as others, but I'm having such a blast creating them and also really enjoying sharing the creative process as it evolves.
Follow me on the graham:
Shameless Birthday Plug! I ought to go back to see what photos I've posted here on my past birthdays.
I wrote the other day that I'd explain my absence on Flickr. Now that it's summer, I've been trying to stay disconnected. I spend a lot of time complaining that we are always online, on our cell phones, etc., and that I wasn't part of all that. (I am more Emerson/Thoreau -like and avoid pop culture, pop-anything.) I still don't have, nor plan on getting, a cell phone. Just another distraction. I've just not been getting online at all. When the computer is on, I am working on the coming year or listening to music (PHISH!) We all need to disconnect, I suggest.
This photo will be the first in a new Macro Album. The last had 500 photos in it, so it's time to make a new one.
Thanks for Reading and Viewing.
"If a man does not keep pace with his companions, perhaps it is because he hears a different drummer. Let him step to the music which he hears, however measured or far away." --Henry David Thoreau
"To be yourself in a world that is constantly trying to make you something else is the greatest accomplishment." --Ralph Waldo Emerson
quote by Henry David Thoreau
~
Henry David Thoreau was an American naturalist, essayist, poet, and philosopher. A leading transcendentalist, he is best known for his book Walden, a reflection upon simple living in natural surroundings, and his essay "Civil Disobedience", an argument in favor of citizen disobedience against an unjust state
~
hand drawn and gimp manipulated
Imagination is a huge part of Transcendentalism. It makes the life that you want or you wish for.:
Source by dontudaregiveup
sharekid.com/late-night-thoughts-10-photos/
#ShareKid
Hello, flickr! Here's my first official flickr photo~
This was something of a blooper--a shot snagged right before one of my many leaps that evening in an attempt to create a levitation photo.
day 83 of 100.
from yesterday, sorry. i am sick, and just got home from work. work is hard when you feel miserably under the weather:/
somebody just posted the status on facebook "If I fall for you, will you fall too? - E.D. Sheerman" and i couldn't help myself. it was just too ridiculous. I commented: Ed Sheeran*.
"The patient is young" is true to some degree – the lower the age of the patient (measured e.g. in years), the more the sentence is true. The word Advaita is a composite of two Sanskrit words: Advaita is often translated as "non-duality," but a more apt translation is "non-secondness." Advaita has several meanings: As Gaudapada states, when a distinction is made between subject and object, people grasp to objects, which is samsara. By realizing one's true identity as Brahman, there is no more grasping, and the mind comes to rest. Nonduality of Atman and Brahman, the famous diction of Advaita Vedanta that Atman is not distinct from Brahman; the knowledge of this identity is liberating. Monism: there is no other reality than Brahman, that "Reality is not constituted by parts," that is, ever-changing 'things' have no existence of their own, but are appearances of the one Existent, Brahman; and that there is in reality no duality between the "experiencing self" (jiva) and Brahman, the Ground of Being. The word Vedānta is a composition of two Sanskrit words: The word Veda refers to the whole corpus of vedic texts, and the word "anta" means 'end'. The meaning of Vedānta can be summed up as "the end of the vedas" or "the ultimate knowledge of the vedas". Vedānta is one of six orthodox schools of Hindu philosophy. Truth of a fuzzy proposition is a matter of degree. I recommend to everybody interested in fuzzy logic that they sharply distinguish fuzziness from uncertainty as a degree of belief (e.g. probability). Compare the last proposition with the proposition "The patient will survive next week". This may well be considered as a crisp proposition which is either (absolutely) true or (absolutely) false; but we do not know which is the case. We may have some probability (chance, degree of belief) that the sentence is true; but probability is not a degree of truth. In metrology (the science of measurement), it is acknowledged that for any measure we care to make, there exists an amount of uncertainty about its accuracy, but this degree of uncertainty is conventionally expressed with a magnitude of likelihood, and not as a degree of truth. In 1975, Lotfi A. Zadeh introduced a distinction between "Type 1 fuzzy sets" without uncertainty and "Type 2 fuzzy sets" with uncertainty, which has been widely accepted. Simply put, in the former case, each fuzzy number is linked to a non-fuzzy (natural) number, while in the latter case, each fuzzy number is linked to another fuzzy number.Problems of vagueness and fuzziness have probably always existed in human experience. From ancient history, philosophers and scientists have reflected about those kinds of problems. The ancient Sorites paradox first raised the logical problem of how we could exactly define the threshold at which a change in quantitative gradation turns into a qualitative or categorical difference. With some physical processes this threshold is relatively easy to identify. For example, water turns into steam at 100 °C or 212 °F (the boiling point depends partly on atmospheric pressure, which decreases at higher altitudes). With many other processes and gradations, however, the point of change is much more difficult to locate, and remains somewhat vague. Thus, the boundaries between qualitatively different things may be unsharp: we know that there are boundaries, but we cannot define them exactly. The Nordic myth of Loki's wager suggested that concepts that lack precise meanings or precise boundaries of application cannot be usefully discussed at all.[9] However, the 20th-century idea of "fuzzy concepts" proposes that "somewhat vague terms" can be operated with, since we can explicate and define the variability of their application by assigning numbers to gradations of applicability. This idea sounds simple enough, but it had large implications. The intellectual origins of the species of fuzzy concepts as a logical category have been traced back to a diversity of famous and less well-known thinkers,[10] including (among many others) Eubulides, Plato, Cicero, Georg Wilhelm Friedrich Hegel,[11] Karl Marx and Friedrich Engels, Friedrich Nietzsche, Hugh MacColl,[13] Charles S. Peirce, Max Black,[15] Jan Łukasiewicz,[16] Emil Leon Post, Alfred Tarski,Georg Cantor, Nicolai A. Vasiliev,[19] Kurt Gödel, Stanisław Jaśkowski[20] and Donald Knuth. Across at least two and a half millennia, all of them had something to say about graded concepts with unsharp boundaries. This suggests at least that the awareness of the existence of concepts with "fuzzy" characteristics, in one form or another, has a very long history in human thought. Quite a few logicians and philosophers have also tried to analyze the characteristics of fuzzy concepts as a recognized species, sometimes with the aid of some kind of many-valued logic or substructural logic. An early attempt in the post-WW2 era to create a theory of sets where set membership is a matter of degree was made by Abraham Kaplan and Hermann Schott in 1951. They intended to apply the idea to empirical research. Kaplan and Schott measured the degree of membership of empirical classes using real numbers between 0 and 1, and they defined corresponding notions of intersection, union, complementation and subset.[22] However, at the time, their idea "fell on stony ground".[23] J. Barkley Rosser Sr. published a treatise on many-valued logics in 1952, anticipating "many-valued sets".[24] Another treatise was published in 1963 by Aleksandr A. Zinov'ev and others In 1964, the American philosopher William Alston introduced the term "degree vagueness" to describe vagueness in an idea that results from the absence of a definite cut-off point along an implied scale (in contrast to "combinatory vagueness" caused by a term that has a number of logically independent conditions of application). The German mathematician Dieter Klaua [de] published a German-language paper on fuzzy sets in 1965, but he used a different terminology (he referred to "many-valued sets", not "fuzzy sets"). Two popular introductions to many-valued logic in the late 1960s were by Robert J. Ackermann and Nicholas Rescher respectively.] Rescher's book includes a bibliography on fuzzy theory up to 1965, which was extended by Robert Wolf for 1966–1974.[30] Haack provides references to significant works after 1974.[31] Bergmann provides a more recent (2008) introduction to fuzzy reasoning.
According to the modern idea of the continuum fallacy, the fact that a statement is to an extent vague, does not automatically mean that it is invalid. The problem then becomes one of how we could ascertain the kind of validity that the statement does have.Nondualism is a fuzzy concept, for which many definitions can be found. According to David Loy, since there are similar ideas and terms in a wide variety of spiritualities and religions, ancient and modern, no single definition for the English word "nonduality" can suffice, and perhaps it is best to speak of various "nondualities" or theories of nonduality.[10] Loy sees non-dualism as a common thread in Taoism, Mahayana Buddhism, and Advaita Vedanta,distinguishes "Five Flavors Of Nonduality":
Advaita, nondual awareness, the nondifference of subject and object, or nonduality between subject and object. According to Loy, in the Upanishads " It is most often expressed as the identity between Atman (the self) and Brahman.". Monism, the nonplurality of the world. Although the phenomenal world appears as a plurality of "things", in reality they are "of a single cloth". Brahmanical and non-Brahmanical ascetic traditions of the first millennium BCE developed in close interaction, utilizing proto-Samkhya enumerations (lists) analyzing experience in the context of meditative practices providing liberating insight into the nature of experience. The first millennium CE saw a movement towards postulating an underlying "basis of unity," both in the Buddhist Madhyamaka and Yogacara schools, and in Advaita Vedanta, collapsing phenomenal reality into a "single substrate or underlying principle." From Dualism to Oneness in Psychoanalysis: A Zen Perspective on the Mind-Body Question focuses on the shift in psychoanalytic thought, from a view of mind-body dualism to a contemporary non-dualistic perspective. The Perennial philosophy has its roots in the Renaissance interest in neo-Platonism and its idea of The One, from which all existence emanates. Marsilio Ficino (1433–1499) sought to integrate Hermeticism with Greek and Jewish-Christian thought, discerning a Prisca theologia which could be found in all age Giovanni Pico della Mirandola (1463–94) suggested that truth could be found in many, rather than just two, traditions. He proposed a harmony between the thought of Plato and Aristotle, and saw aspects of the Prisca theologia in Averroes, the Koran, the Cabala and other sources. Agostino Steuco (1497–1548) coined the term philosophia perennis."Dual" comes from Latin "duo," two, prefixed with "non-" meaning "not"; "non-dual" means "not-two." When referring to nondualism, Hinduism generally uses the Sanskrit term Advaita, while Buddhism uses Advaya (Tibetan: gNis-med, Chinese: pu-erh, Japanese: fu-ni). "Advaita" (अद्वैत) is from Sanskrit roots a, not; dvaita, dual. As Advaita, it means "not-two." or "one without a second," and is usually translated as "nondualism", "nonduality" and "nondual". The term "nondualism" and the term "advaita" from which it originates are polyvalent terms. "Advaya" (अद्वय) is also a Sanskrit word that means "identity, unique, not two, without a second," and typically refers to the two truths doctrine of Mahayana Buddhism, especially Madhyamaka.
The English term "nondual" was informed by early translations of the Upanishads in Western languages other than English from 1775. These terms have entered the English language from literal English renderings of "advaita" subsequent to the first wave of English translations of the Upanishads. These translations commenced with the work of Müller (1823–1900), in the monumental Sacred Books of the East (1879). Max Müller rendered "advaita" as "Monism", as have many recent scholars. However, some scholars state that "advaita" is not really monism. Nondual awareness, also called pure consciousness or awareness, contentless consciousness, consciousness-as-such, and Minimal Phenomenal Experience, is a topic of phenomenological research. As described in Samkhya-Yoga and other systems of meditation, and referred to as, for example, Turya and Atman, pure awareness manifests in advanced states of meditation. Unitarian Universalism had a strong impact on Ram Mohan Roy and the Brahmo Samaj, and subsequently on Swami Vivekananda. Vivekananda was one of the main representatives of Neo-Vedanta, a modern interpretation of Hinduism in line with western esoteric traditions, especially Transcendentalism, New Thought and Theosophy. His reinterpretation was, and is, very successful, creating a new understanding and appreciation of Hinduism within and outside India, and was the principal reason for the enthusiastic reception of yoga, transcendental meditation and other forms of Indian spiritual self-improvement in the West. Narendranath Datta (Swami Vivekananda) became a member of a Freemasonry lodge "at some point before 1884" and of the Sadharan Brahmo Samaj in his twenties, a breakaway faction of the Brahmo Samaj led by Keshab Chandra Sen and Debendranath Tagore.Ram Mohan Roy (1772-1833), the founder of the Brahmo Samaj, had a strong sympathy for the Unitarians, who were closely connected to the Transcendentalists, who in turn were interested in and influenced by Indian religions early on. It was in this cultic milieu that Narendra became acquainted with Western esotericism. Debendranath Tagore brought this "neo-Hinduism" closer in line with western esotericism, a development which was furthered by Keshubchandra Sen, who was also influenced by transcendentalism, which emphasised personal religious experience over mere reasoning and theology. Sen's influence brought Vivekananda fully into contact with western esotericism, and it was also via Sen that he met Ramakrishna. Vivekananda's acquaintance with western esotericism made him very successful in western esoteric circles, beginning with his speech in 1893 at the Parliament of Religions. Vivekananda adapted traditional Hindu ideas and religiosity to suit the needs and understandings of his western audiences, who were especially attracted by and familiar with western esoteric traditions and movements like Transcendentalism and New thought. In 1897 he founded the Ramakrishna Mission, which was instrumental in the spread of Neo-Vedanta in the west, and attracted people like Alan Watts. Aldous Huxley, author of The Perennial Philosophy, was associated with another neo-Vedanta organisation, the Vedanta Society of Southern California, founded and headed by Swami Prabhavananda. Together with Gerald Heard, Christopher Isherwood, and other followers he was initiated by the Swami and was taught meditation and spiritual practices. Neo-Vedanta was well-received among Theosophists, Christian Science, and the New Thought movement; Christian Science in turn influenced the self-study teaching A Course in Miracles.Pure consciousness is distinguished from the workings of the mind, and "consists in nothing but the being seen of what is seen." Gamma & Metzinger (2021) present twelve factors in their phenomenological analysis of pure awareness experienced by meditators, including luminosity; emptiness and non-egoic self-awareness; and witness-consciousness.A main modern proponent of perennialism was Aldous Huxley, who was influenced by Vivekananda's Neo-Vedanta and Universalism. This popular approach finds supports in the "common-core thesis". According to the "common-core thesis", different descriptions can mask quite similar if not identical experiences:
According to Elias Amidon there is an "indescribable, but definitely recognizable, reality that is the ground of all being." According to Renard, these are based on an experience or intuition of "the Real". According to Amidon, this reality is signified by "many names" from "spiritual traditions throughout the world": [N]ondual awareness, pure awareness, open awareness, presence-awareness, unconditioned mind, rigpa, primordial experience, This, the basic state, the sublime, buddhanature, original nature, spontaneous presence, the oneness of being, the ground of being, the Real, clarity, God-consciousness, divine light, the clear light, illumination, realization and enlightenment. According to Renard, nondualism as common essence prefers the term "nondualism", instead of monism, because this understanding is "nonconceptual", "not graspapable in an idea" Even to call this "ground of reality", "One", or "Oneness" is attributing a characteristic to that ground of reality. The only thing that can be said is that it is "not two" or "non-dual": [N]o unmediated experience is possible, and that in the extreme, language is not simply used to interpret experience but in fact constitutes experience. The idea of a common essence has been questioned by Yandell, who discerns various "religious experiences" and their corresponding doctrinal settings, which differ in structure and phenomenological content, and in the "evidential value" they present. The specific teachings and practices of a specific tradition may determine what "experience" someone has, which means that this "experience" is not the proof of the teaching, but a result of the teaching. The notion of what exactly constitutes "liberating insight" varies between the various traditions, and even within the traditions. Bronkhorst for example notices that the conception of what exactly "liberating insight" is in Buddhism was developed over time. Whereas originally it may not have been specified, later on the Four Truths served as such, to be superseded by pratityasamutpada, and still later, in the Hinayana schools, by the doctrine of the non-existence of a substantial self or person. And Schmithausen notices that still other descriptions of this "liberating insight" exist in the Buddhist canon.nsight (prajna, kensho, satori, gnosis, theoria, illumination), especially enlightenment or the realization of the illusory nature of the autonomous "I" or self, is a key element in modern western nondual thought. It is the personal realization that ultimate reality is nondual, and is thought to be a validating means of knowledge of this nondual reality. This insight is interpreted as a psychological state, and labeled as religious or mystical experience. According to Hori, the notion of "religious experience" can be traced back to William James, who used the term "religious experience" in his book, The Varieties of Religious Experience. The origins of the use of this term can be dated further back. In the 18th, 19th, and 20th centuries, several historical figures put forth very influential views that religion and its beliefs can be grounded in experience itself. While Kant held that moral experience justified religious beliefs, John Wesley in addition to stressing individual moral exertion thought that the religious experiences in the Methodist movement (paralleling the Romantic Movement) were foundational to religious commitment as a way of life. Wayne Proudfoot traces the roots of the notion of "religious experience" to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. The notion of "religious experience" was used by Schleiermacher and Albert Ritschl to defend religion against the growing scientific and secular critique, and defend the view that human (moral and religious) experience justifies religious beliefs. Such religious empiricism would be later seen as highly problematic and was – during the period in-between world wars – famously rejected by Karl Barth. In the 20th century, religious as well as moral experience as justification for religious beliefs still holds sway. Some influential modern scholars holding this liberal theological view are Charles Raven and the Oxford physicist/theologian Charles Coulson. The notion of "religious experience" was adopted by many scholars of religion, of which William James was the most influential. The notion of "experience" has been criticised. Robert Sharf points out that "experience" is a typical Western term, which has found its way into Asian religiosity via western influences.Insight is not the "experience" of some transcendental reality, but is a cognitive event, the (intuitive) understanding or "grasping" of some specific understanding of reality, as in kensho,or anubhava. "Pure experience" does not exist; all experience is mediated by intellectual and cognitive activity A pure consciousness without concepts, reached by "cleaning the doors of perception", would be an overwhelming chaos of sensory input without coherence.A major force in the mutual influence of eastern and western ideas and religiosity was the Theosophical Society.It searched for ancient wisdom in the east, spreading eastern religious ideas in the west One of its salient features was the belief in "Masters of Wisdom", "beings, human or once human, who have transcended the normal frontiers of knowledge, and who make their wisdom available to others". The Theosophical Society also spread western ideas in the east, aiding a modernisation of eastern traditions, and contributing to a growing nationalism in the Asian colonies.Transcendentalism was an early 19th-century liberal Protestant movement that developed in the 1830s and 1840s in the Eastern region of the United States. It was rooted in English and German Romanticism, the Biblical criticism of Herder and Schleiermacher, and the skepticism of Hume. The Transcendentalists emphasised an intuitive, experiential approach of religion. Following Schleiermacher, an individual's intuition of truth was taken as the criterion for truth. In the late 18th and early 19th century, the first translations of Hindu texts appeared, which were read by the Transcendentalists and influenced their thinking. The Transcendentalists also endorsed universalist and Unitarianist ideas, leading to Unitarian Universalism, the idea that there must be truth in other religions as well, since a loving God would redeem all living beings, not just Christians.Western esotericism (also called esotericism and esoterism) is a scholarly term for a wide range of loosely related ideas and movements which have developed within Western society. They are largely distinct both from orthodox Judeo-Christian religion and from Enlightenment rationalism. The earliest traditions which later analysis would label as forms of Western esotericism emerged in the Eastern Mediterranean during Late Antiquity, where Hermetism, Gnosticism, and Neoplatonism developed as schools of thought distinct from what became mainstream Christianity. In Renaissance Europe, interest in many of these older ideas increased, with various intellectuals seeking to combine "pagan" philosophies with the Kabbalah and with Christian philosophy, resulting in the emergence of esoteric movements like Christian theosophy."Dual" comes from Latin "duo," two, prefixed with "non-" meaning "not"; "non-dual" means "not-two." When referring to nondualism, Hinduism generally uses the Sanskrit term Advaita, while Buddhism uses Advaya (Tibetan: gNis-med, Chinese: pu-erh, Japanese: fu-ni). "Advaita" (अद्वैत) is from Sanskrit roots a, not; dvaita, dual. As Advaita, it means "not-two."[1][8] or "one without a second,"[8] and is usually translated as "nondualism", "nonduality" and "nondual". The term "nondualism" and the term "advaita" from which it originates are polyvalent terms. "Advaya" (अद्वय) is also a Sanskrit word that means "identity, unique, not two, without a second," and typically refers to the two truths doctrine of Mahayana Buddhism, especially Madhyamaka. The English term "nondual" was informed by early translations of the Upanishads in Western languages other than English from 1775. These terms have entered the English language from literal English renderings of "advaita" subsequent to the first wave of English translations of the Upanishads. These translations commenced with the work of Müller (1823–1900), in the monumental Sacred Books of the East (1879). Max Müller rendered "advaita" as "Monism", as have many recent scholars. However, some scholars state that "advaita" is not really monism
en.wikipedia.org/wiki/Nondualism
A fuzzy concept is a kind of concept of which the boundaries of application can vary considerably according to context or conditions, instead of being fixed once and for all. This means the concept is vague in some way, lacking a fixed, precise meaning, without however being unclear or meaningless altogether.It has a definite meaning, which can be made more precise only through further elaboration and specification - including a closer definition of the context in which the concept is used. The study of the characteristics of fuzzy concepts and fuzzy language is called fuzzy semantics. The inverse of a "fuzzy concept" is a "crisp concept" (i.e. a precise concept).
A fuzzy concept is understood by scientists as a concept which is "to an extent applicable" in a situation. That means the concept has gradations of significance or unsharp (variable) boundaries of application. A fuzzy statement is a statement which is true "to some extent", and that extent can often be represented by a scaled value. The term is also used these days in a more general, popular sense – in contrast to its technical meaning – to refer to a concept which is "rather vague" for any kind of reason. In the past, the very idea of reasoning with fuzzy concepts faced considerable resistance from academic elites. They did not want to endorse the use of imprecise concepts in research or argumentation. Yet although people might not be aware of it, the use of fuzzy concepts has risen gigantically in all walks of life from the 1970s onward. That is mainly due to advances in electronic engineering, fuzzy mathematics and digital computer programming. The new technology allows very complex inferences about "variations on a theme" to be anticipated and fixed in a program. New neuro-fuzzy computational methods make it possible to identify, measure and respond to fine gradations of significance with great precision. It means that practically useful concepts can be coded and applied to all kinds of tasks, even if ordinarily these concepts are never precisely defined. Nowadays engineers, statisticians and programmers often represent fuzzy concepts mathematically, using fuzzy logic, fuzzy values, fuzzy variables and fuzzy sets."There exists strong evidence, established in the 1970s in the psychology of concepts... that human concepts have a graded structure in that whether or not a concept applies to a given object is a matter of degree, rather than a yes-or-no question, and that people are capable of working with the degrees in a consistent way. This finding is intuitively quite appealing, because people say "this product is more or less good" or "to a certain degree, he is a good athlete", implying the graded structure of concepts. In his classic paper, Zadeh called the concepts with a graded structure fuzzy concepts and argued that these concepts are a rule rather than an exception when it comes to how people communicate knowledge. Moreover, he argued that to model such concepts mathematically is important for the tasks of control, decision making, pattern recognition, and the like. Zadeh proposed the notion of a fuzzy set that gave birth to the field of fuzzy logic..."Hence, a concept is generally regarded as "fuzzy" in a logical sense if:defining characteristics of the concept apply to it "to a certain degree or extent" (or, more unusually, "with a certain magnitude of likelihood").
or, the boundaries of applicability (the truth-value) of a concept can vary in degrees, according to different conditions.
or, the fuzzy concept itself straightforwardly consists of a fuzzy set, or a combination of such sets.
The fact that a concept is fuzzy does not prevent its use in logical reasoning; it merely affects the type of reasoning which can be applied (see fuzzy logic). If the concept has gradations of meaningful significance, it is necessary to specify and formalize what those gradations are, if they can make an important difference. Not all fuzzy concepts have the same logical structure, but they can often be formally described or reconstructed using fuzzy logic or other substructural logics.The advantage of this approach is, that numerical notation enables a potentially infinite number of truth-values between complete truth and complete falsehood, and thus it enables - in theory, at least - the greatest precision in stating the degree of applicability of a logical rule..In philosophical logic and linguistics, fuzzy concepts are often regarded as vague concepts which in their application, or formally speaking, are neither completely true nor completely false, or which are partly true and partly false; they are ideas which require further elaboration, specification or qualification to understand their applicability (the conditions under which they truly make sense). The "fuzzy area" can also refer simply to a residual number of cases which cannot be allocated to a known and identifiable group, class or set if strict criteria are used. The collaborative written works of French philosopher Gilles Deleuze and French psychoanalyst Félix Guattari refer occasionally to fuzzy sets in conjunction with their idea of multiplicities. In A Thousand Plateaus, they note that "a set is fuzzy if its elements belong to it only by virtue of specific operations of consistency and consolidation, which themselves follow a special logic", and in What Is Philosophy?, a work dealing with the functions of concepts, they write that concepts as a whole are "vague or fuzzy sets, simple aggregates of perceptions and affections, which form within the lived as immanent to a subject" In mathematics and statistics, a fuzzy variable (such as "the temperature", "hot" or "cold") is a value which could lie in a probable range defined by some quantitative limits or parameters, and which can be usefully described with imprecise categories (such as "high", "medium" or "low") using some kind of scale or conceptual hierarchy.n mathematics and computer science, the gradations of applicable meaning of a fuzzy concept are described in terms of quantitative relationships defined by logical operators. Such an approach is sometimes called "degree-theoretic semantics" by logicians and philosophers, but the more usual term is fuzzy logic or many-valued logic. The novelty of fuzzy logic is, that it "breaks with the traditional principle that formalisation should correct and avoid, but not compromise with, vagueness". The basic idea of fuzzy logic is that a real number is assigned to each statement written in a language, within a range from 0 to 1, where 1 means that the statement is completely true, and 0 means that the statement is completely false, while values less than 1 but greater than 0 represent that the statements are "partly true", to a given, quantifiable extent. Susan Haack comments: "Whereas in classical set theory an object either is or is not a member of a given set, in fuzzy set theory membership is a matter of degree; the degree of membership of an object in a fuzzy set is represented by some real number between 0 and 1, with 0 denoting no membership and full membership." ..."Truth" in this mathematical context usually means simply that "something is the case", or that "something is applicable". This makes it possible to analyze a distribution of statements for their truth-content, identify data patterns, make inferences and predictions, and model how processes operate. Petr Hájek claimed that "fuzzy logic is not just some "applied logic", but may bring "new light to classical logical problems", and therefore might be well classified as a distinct branch of "philosophical logic" similar to e.g. modal logics.Fuzzy logic offers computationally-oriented systems of concepts and methods, to formalize types of reasoning which are ordinarily approximate only, and not exact. In principle, this allows us to give a definite, precise answer to the question, "To what extent is something the case?", or, "To what extent is something applicable?". Via a series of switches, this kind of reasoning can be built into electronic devices. That was already happening before fuzzy logic was invented, but using fuzzy logic in modelling has become an important aid in design, which creates many new technical possibilities. Fuzzy reasoning (i.e., reasoning with graded concepts) turns out to have many practical uses. It is nowadays widely used in:
The programming of vehicle and transport electronics, household appliances, video games, language filters, robotics, and driverless vehicles. Fuzzy logic washing machines are gaining popularity. All kinds of control systems that regulate access, traffic, movement, balance, conditions, temperature, pressure, routers etc. Electronic equipment used for pattern recognition, surveying and monitoring (including radars, satellites, alarm systems and surveillance systems).
Cybernetics research, artificial intelligence,[54] virtual intelligence, machine learning, database design and soft computing research. "Fuzzy risk scores" are used by project managers and portfolio managers to express financial risk assessments. It looks like fuzzy logic will eventually be applied in almost every aspect of life, even if people are not aware of it, and in that sense fuzzy logic is an astonishingly successful invention.[58] The scientific and engineering literature on the subject is constantly increasing.
en.wikipedia.org/wiki/Fuzzy_concept
Advaita Vedanta (/ʌdˈvaɪtə vɛˈdɑːntə/; Sanskrit: अद्वैत वेदान्त, IAST: Advaita Vedānta) is a Hindu sādhanā, a path of spiritual discipline and experience, and the oldest extant tradition of the orthodox Hindu school Vedānta. The term Advaita (literally "non-secondness", but usually rendered as "nondualism",and often equated with monism[note 3]) refers to the idea that Brahman alone is ultimately real, while the transient phenomenal world is an illusory appearance (maya) of Brahman. In this view, jivatman, the experiencing self, is ultimately non-different ("na aparah") from Ātman-Brahman, the highest Self or Reality.The jivatman or individual self is a mere reflection or limitation of singular Ātman in a multitude of apparent individual bodies. In the Advaita tradition, moksha (liberation from suffering and rebirth),is attained through recognizing this illusoriness of the phenomenal world and disidentification from the body-mind complex and the notion of 'doership',[note 5] and acquiring vidyā (knowledge) of one's true identity as Atman-Brahman, self-luminous (svayam prakāśa)[note 6] awareness or Witness-consciousness. Upanishadic statements such as tat tvam asi, "that['s how] you are," destroy the ignorance (avidyā) regarding one's true identity by revealing that (jiv)Ātman is non-different from immortal[note 8] Brahman. While the prominent 8th century Vedic scholar and teacher (acharya) Adi Shankara emphasized that, since Brahman is ever-present, Brahman-knowledge is immediate and requires no 'action', that is, striving and effort,[15][16][17] the Advaita tradition also prescribes elaborate preparatory practice, including contemplation of the mahavakyas and accepting yogic samadhi as a means to knowledge, posing a paradox which is also recognized in other spiritual disciplines and traditions. Advaita Vedānta adapted philosophical concepts from Buddhism, giving them a Vedantic basis and interpretation,and was influenced by, and influenced, various traditions and texts of Indian philosophy, While Adi Shankara is generally regarded as the most prominent exponent of the Advaita Vedānta tradition,[26] his early influence has been questioned, as his prominence started to take shape only centuries later in the 14th century, with the ascent of Sringeri matha and its jagadguru Vidyaranya (Madhava, 14th cent.) in the Vijayanagara Empire.[note 11] While Shankara did not embrace Yoga,[37] the Advaita Vedānta tradition in medieval times explicitly incorporated elements from the yogic tradition and texts like the Yoga Vasistha and the Bhagavata Purana, culminating in Swami Vivekananda's full embrace and propagation of Yogic samadhi as an Advaita means of knowledge and liberation. In the 19th century, due to the influence of Vidyaranya's Sarvadarśanasaṅgraha, the importance of Advaita Vedānta was overemphasized by Western scholarship,[42] and Advaita Vedānta came to be regarded as the paradigmatic example of Hindu spirituality, despite the numerical dominance of theistic Bhakti-oriented religiosity. In modern times, Advaita views appear in various Neo-Vedānta movements. While "a preferred terminology" for Upanisadic philosophy "in the early periods, before the time of Shankara" was Puruṣavāda,[50][note 13] the Advaita Vedānta school has historically been referred to by various names, such as Advaita-vada (speaker of Advaita), Abheda-darshana (view of non-difference), Dvaita-vada-pratisedha (denial of dual distinctions), and Kevala-dvaita (non-dualism of the isolated). It is also called māyāvāda by Vaishnava opponents, akin to Madhyamaka Buddhism, due to their insistence that phenomena ultimately lack an inherent essence or reality,[ According to Richard King, a professor of Buddhist and Asian studies, the term Advaita first occurs in a recognizably Vedantic context in the prose of Mandukya Upanishad.[51] In contrast, according to Frits Staal, a professor of philosophy specializing in Sanskrit and Vedic studies, the word Advaita is from the Vedic era, and the Vedic sage Yajnavalkya (8th or 7th-century BCE is credited to be the one who coined it] Stephen Phillips, a professor of philosophy and Asian studies, translates the Advaita containing verse excerpt in Brihadaranyaka Upanishad, as "An ocean, a single seer without duality becomes he whose world is Brahman.While the term "Advaita Vedanta" in a strict sense may refer to the scholastic tradition of textual exegesis established by Shankara, "advaita" in a broader sense may refer to a broad current of advaitic thought, which incorporates advaitic elements with yogic thought and practice and other strands of Indian religiosity, such as Kashmir Shaivism and the Nath tradition. The first connotation has also been called "Classical Advaita" and "doctrinal Advaita," and its presentation as such is due to mediaeval doxographies,the influence of Orientalist Indologists like Paul Deussen, and the Indian response to colonial influences, dubbed neo-Vedanta by Paul Hacker, who regarded it as a deviation from "traditional" Advaita Vedanta.Yet, post-Shankara Advaita Vedanta incorporated yogic elements, such as the Yoga Vasistha, and influenced other Indian traditions, and neo-Vedanta is based on this broader strand of Indian thought. This broader current of thought and practice has also been called "greater Advaita Vedanta," "vernacular advaita,"and "experiential Advaita." It is this broader advaitic tradition which is commonly presented as "Advaita Vedanta," though the term "advaitic" may be more apt.The nondualism of Advaita Vedānta is often regarded as an idealist monism. According to King, Advaita Vedānta developed "to its ultimate extreme" the monistic ideas already present in the Upanishads. In contrast, states Milne, it is misleading to call Advaita Vedānta "monistic," since this confuses the "negation of difference" with "conflation into one."Advaita is a negative term (a-dvaita), states Milne, which denotes the "negation of a difference," between subject and object, or between perceiver and perceived. According to Deutsch, Advaita Vedānta teaches monistic oneness, however without the multiplicity premise of alternate monism theories.According to Jacqueline Suthren Hirst, Adi Shankara positively emphasizes "oneness" premise in his Brahma-sutra Bhasya 2.1.20, attributing it to all the Upanishads. Nicholson states Advaita Vedānta contains realistic strands of thought, both in its oldest origins and in Shankara's writings.
en.wikipedia.org/wiki/Advaita_Vedanta#Svayam_prakāśa_(self-luminosity)
Deranged Digestions Of Devil Thinkers.
Rhagdybio haeriadau clyfar darganfyddiadau barddonol transcendentalism cyrraedd ignoramuses bwriadu,
minuendam stultitiae crimen ordinandi quaestiones verberibus voluptates animi vitia vituperando,
Züchtigung Tränen Vorcourcion Fehler Peremptorie Ungerechtigkeit Phantasie Sätze discuntenanced Lügen,
expletives diabły obrzydliwości wystąpień wyrażenia wyłączności rachunków za niestosowność za przewrotność,
quizzitistique sourcils équivoques comportements indescriptibles conséquences condescendantes insinuations,
επικίνδυνη ενέργειες μυστικιστική δυσάρεστο μορφές αναξιοπρεπή ρητή καθίζηση προδίδουν τάσεις άθλια,
الخارجية القاتمة الكلمات التشخيص تتلوى الصراخ الشياطين التبجح جسر المعصية قرارات القس,
dyptgripende gisper benignity uutgrunnelige herrer samvittighet stramme refleksjoner brenn,
恐ろしい隣人の騒動騒ぎはコミックの場面を主張する地獄の焚き火.
Steve.D.Hammond.
This image is part of a new series of digital images I'm very excited about that use predominantly creative-commons photos as springboards for experimentation with color and technique in order to evoke a variety of physical, mental and emotional responses in viewers.
Purchase prints of and merchandise with this image at sol-luckman.pixels.com/featured/henry-david-thoreau-sol-l....
For more information about my work, please visit www.CrowRising.com.
Concord. The road into Concord follows the route that the British troops took. At the time of the Revolution Concord was the largest inland town in Massachusetts so it was an important town for the British to secure. The action happened around the North Bridge. But do not be fooled, the current bridge is the 2005 restoration of the 1954 replica of the earlier 1875, 1889 and 1909 replicas! Nevertheless it is a poignant spot. One of the plaques near the bridge states: “They came 3,000 miles and died to keep the past upon the throne.” The bridge spans the Concord River. Five companies of colonial Minute Men and five companies of local militia totalling 400 confronted about 100 trained British troops. The battle here was so significant because the Americans managed to defeat the British and turn them away from the town. There is another statue of the Minute Man at the North Bridge and a large visitor Centre with displays and media presentations of the battle. Nearby and still in the National Historic Park is the Wayside House, dating from 1717. The house had a number of owners including two Concord literary families: Louisa May Alcott of Little Women fame (a Civil War tale); and Nathaniel Hawthorn a major American novelist who was born in Salem and wrote moralistic novels reflecting his puritan heritage. We will also visit The Orchard, the home that Louisa May Alcott lived in when she actually wrote Little Women which is next door to the Wayside. Alcott lived here from 1858 to 1877. This well known book tells the story of life in a middle class New England family whilst the father is away fighting for the Union forces in the Civil War. Alcott was an Abolitionist and she applauded the 1848 Seneca Falls Convention statement on the rights of women.
Concord has many literary personalities and so we will also visit the home of Ralph Waldo Emerson called the Old Manse. This typical New England farm house was built in 1770 and still contains the original furnishing and furniture of Emerson. Nathaniel Hawthorn lived in the house after Emerson. Emerson is best described as a moral essayist, and poet who championed the environment – nature - and founded the American philosophical movement known as Transcendentalism. Emerson and his followers believed in the experience and reflection, the unity of nature and God, and that men could discover truths and insights without reference to religion and preaching. Henry David Thoreau was another transcendentalist, and ardent Abolitionist and a well known writer of essays, philosophical books and articles. He also loved nature and was best known for his book on Walden – Life in the Woods. He lived in a woodman’s cabin on the edge of Walden Pond and longed for a simple life which was in harmony with nature and the environment. We will visit Thoreau’s log cabin beside Walden Pond which is pictured above. Fall foliage season is the best time to visit Walden Pond. We have a lunch break to explore and enjoy the centre of Concord with its village green, white wooden houses and churches, antique shops, cafes and red maples.
Definition
absolutism doctrine of government by a single absolute ruler; autocracy
absurdism doctrine that we live in an irrational universe
academicism doctrine that nothing can be known
accidentalism theory that events do not have causes
acosmism disbelief in existence of eternal universe distinct from God
adamitism nakedness for religious reasons
adevism denial of gods of mythology and legend
adiaphorism doctrine of theological indifference or latitudinarianism
adoptionism belief that Christ was the adopted and not natural son of God
aestheticism doctrine that beauty is central to other moral principles
agapism ethics of love
agathism belief in ultimate triumph of good despite evil means
agnosticism doctrine that we can know nothing beyond material phenomena
anarchism doctrine that all governments should be abolished
animism attribution of soul to inanimate objects
annihilationism doctrine that the wicked are utterly destroyed after death
anthropomorphism attribution of human qualities to non-human things
anthropotheism belief that gods are only deified men
antidisestablishmentarianism doctrine opposed to removing Church of England's official religion status
antilapsarianism denial of doctrine of the fall of humanity
antinomianism doctrine of the rejection of moral law
antipedobaptism denial of validity of infant baptism
apocalypticism doctrine of the imminent end of the world
asceticism doctrine that self-denial of the body permits spiritual enlightenment
aspheterism denial of the right to private property
atheism belief that there is no God
atomism belief that the universe consists of small indivisible particles
autosoterism belief that one can obtain salvation through oneself
autotheism belief that one is God incarnate or that one is Christ
bitheism belief in two gods
bonism the doctrine that the world is good but not perfect
bullionism belief in the importance of metallic currency in economics
capitalism doctrine that private ownership and free markets should govern economies
casualism the belief that chance governs all things
catabaptism belief in the wrongness of infant baptism
catastrophism belief in rapid geological and biological change
collectivism doctrine of communal control of means of production
collegialism theory that church is independent from the state
conceptualism theory that universal truths exist as mental concepts
conservatism belief in maintaining political and social traditions
constructivism belief that knowledge and reality do not have an objective value
cosmism belief that the cosmos is a self-existing whole
cosmotheism the belief that identifies God with the cosmos
deism belief in God but rejection of religion
determinism doctrine that events are predetermined by preceding events or laws
diphysitism belief in the dual nature of Christ
ditheism belief in two equal gods, one good and one evil
ditheletism doctrine that Christ had two wills
dualism doctrine that the universe is controlled by one good and one evil force
egalitarianism belief that humans ought to be equal in rights and privileges
egoism doctrine that the pursuit of self-interest is the highest good
egotheism identification of oneself with God
eidolism belief in ghosts
emotivism theory that moral statements are inherently biased
empiricism doctrine that the experience of the senses is the only source of knowledge
entryism doctrine of joining a group to change its policies
epiphenomenalism doctrine that mental processes are epiphenomena of brain activity
eternalism the belief that matter has existed eternally
eudaemonism ethical belief that happiness equals morality
euhemerism explanation of mythology as growing out of history
existentialism doctrine of individual human responsibility in an unfathomable universe
experientialism doctrine that knowledge comes from experience
fallibilism the doctrine that empirical knowledge is uncertain
fatalism doctrine that events are fixed and humans are powerless
fideism doctrine that knowledge depends on faith over reason
finalism belief that an end has or can be reached
fortuitism belief in evolution by chance variation
functionalism doctrine emphasising utility and function
geocentrism belief that Earth is the centre of the universe
gnosticism belief that freedom derives solely from knowledge
gradualism belief that things proceed by degrees
gymnobiblism belief that the Bible can be presented to unlearned without commentary
hedonism belief that pleasure is the highest good
henism doctrine that there is only one kind of existence
henotheism belief in one tribal god, but not as the only god
historicism belief that all phenomena are historically determined
holism doctrine that parts of any thing must be understood in relation to the whole
holobaptism belief in baptism with total immersion in water
humanism belief that human interests and mind are paramount
humanitarianism doctrine that the highest moral obligation is to improve human welfare
hylicism materialism
hylomorphism belief that matter is cause of the universe
hylopathism belief in ability of matter to affect the spiritual world
hylotheism belief that the universe is purely material
hylozoism doctrine that all matter is endowed with life
idealism belief that our experiences of the world consist of ideas
identism doctrine that objective and subjective, or matter and mind, are identical
ignorantism doctrine that ignorance is a favourable thing
illuminism belief in an inward spiritual light
illusionism belief that the external world is philosophy
imagism doctrine of use of precise images with unrestricted subject
immanentism belief in an immanent or permanent god
immaterialism the doctrine that there is no material substance
immoralism rejection of morality
indifferentism the belief that all religions are equally valid
individualism belief that individual interests and rights are paramount
instrumentalism doctrine that ideas are instruments of action
intellectualism belief that all knowledge is derived from reason
interactionism belief that mind and body act on each other
introspectionism doctrine that knowledge of mind must derive from introspection
intuitionism belief that the perception of truth is by intuition
irreligionism system of belief that is hostile to religions
kathenotheism polytheism in which each god is considered single and supreme
kenotism doctrine that Christ rid himself of divinity in becoming human
laicism doctrine of opposition to clergy and priests
latitudinarianism doctrine of broad liberality in religious belief and conduct
laxism belief that an unlikely opinion may be safely followed
legalism belief that salvation depends on strict adherence to the law
liberalism doctrine of social change and tolerance
libertarianism doctrine that personal liberty is the highest value
malism the belief that the world is evil
materialism belief that matter is the only extant substance
mechanism belief that life is explainable by mechanical forces
meliorism the belief the world tends to become better
mentalism belief that the world can be explained as aspect of the mind
messianism belief in a single messiah or saviour
millenarianism belief that an ideal society will be produced in the near future
modalism belief in unity of Father, Son and Holy Spirit
monadism theory that there exist ultimate units of being
monergism theory that the Holy Spirit alone can act
monism belief that all things can be placed in one category
monophysitism belief that Christ was primarily divine but in human form
monopsychism belief that individuals have a single eternal soul
monotheism belief in only one God
monotheletism belief that Christ had only one will
mortalism belief that the soul is mortal
mutualism belief in mutual dependence of society and the individual
nativism belief that the mind possesses inborn thoughts
naturalism belief that the world can be explained in terms of natural forces
necessarianism theory that actions are determined by prior history; fatalism
neonomianism theory that the gospel abrogates earlier moral codes
neovitalism theory that total material explanation is impossible
nihilism denial of all reality; extreme scepticism
nominalism doctrine that naming of things defines reality
nomism view that moral conduct consists in observance of laws
noumenalism belief in existence of noumena
nullibilism denial that the soul exists in space
numenism belief in local deities or spirits
objectivism doctrine that all reality is objective
omnism belief in all religions
optimism doctrine that we live in the best of all possible worlds
organicism conception of life or society as an organism
paedobaptism doctrine of infant baptism
panaesthetism theory that consciousness may inhere generally in matter
pancosmism theory that the material universe is all that exists
panegoism solipsism
panentheism belief that world is part but not all of God’s being
panpsychism theory that all nature has a psychic side
pansexualism theory that all thought derived from sexual instinct
panspermatism belief in origin of life from extraterrestrial germs
pantheism belief that the universe is God; belief in many gods
panzoism belief that humans and animals share vital life energy
parallelism belief that matter and mind don’t interact but relate
pejorism severe pessimism
perfectibilism doctrine that humans capable of becoming perfect
perfectionism doctrine that moral perfection constitutes the highest value
personalism doctrine that humans possess spiritual freedom
pessimism doctrine that the universe is essentially evil
phenomenalism belief that phenomena are the only realities
physicalism belief that all phenomena reducible to verifiable assertions
physitheism attribution of physical form and attributes to deities
pluralism belief that reality consists of several kinds or entities
polytheism belief in multiple deities
positivism doctrine that that which is not observable is not knowable
pragmatism doctrine emphasizing practical value of philosophy
predestinarianism belief that what ever is to happen is already fixed
prescriptivism belief that moral edicts are merely orders with no truth value
primitivism doctrine that a simple and natural life is morally best
privatism attitude of avoiding involvement in outside interests
probabiliorism belief that when in doubt one must choose most likely answer
probabilism belief that knowledge is always probable but never absolute
psilanthropism denial of Christ's divinity
psychism belief in universal soul
psychomorphism doctrine that inanimate objects have human mentality
psychopannychism belief souls sleep from death to resurrection
psychotheism doctrine that God is a purely spiritual entity
pyrrhonism total or radical skepticism
quietism doctrine of enlightenment through mental tranquility
racism belief that race is the primary determinant of human capacities
rationalism belief that reason is the fundamental source of knowledge
realism doctrine that objects of cognition are real
reductionism belief that complex phenomena are reducible to simple ones
regalism doctrine of the monarch's supremacy in church affairs
representationalism doctrine that ideas rather than external objects are basis of knowledge
republicanism belief that a republic is the best form of government
resistentialism humorous theory that inanimate objects display malice towards humans
romanticism belief in sentimental feeling in artistic expression
sacerdotalism belief that priests are necessary mediators between God and mankind
sacramentarianism belief that sacraments have unusual properties
scientism belief that the methods of science are universally applicable
self-determinism doctrine that the actions of a self are determined by itself
sensationalism belief that ideas originate solely in sensation
siderism belief that the stars influence human affairs
skepticism doctrine that true knowledge is always uncertain
socialism doctrine of centralized state control of wealth and property
solarism excessive use of solar myths in explaining mythology
solifidianism doctrine that faith alone will ensure salvation
solipsism theory that self-existence is the only certainty
somatism materialism
spatialism doctrine that matter has only spatial, temporal and causal properties
spiritualism belief that nothing is real except the soul or spirit
stercoranism belief that the consecrated Eucharist is digested and evacuated
stoicism belief in indifference to pleasure or pain
subjectivism doctrine that all knowledge is subjective
substantialism belief that there is a real existence underlying phenomena
syndicalism doctrine of direct worker control of capital
synergism belief that human will and divine spirit cooperate in salvation
terminism doctrine that there is a time limit for repentance
thanatism belief that the soul dies with the body
theism belief in the existence of God without special revelation
theocentrism belief that God is central fact of existence
theopantism belief that God is the only reality
theopsychism belief that the soul is of a divine nature
thnetopsychism belief that the soul dies with the body, to be reborn on day of judgement
titanism spirit of revolt or defiance against social conventions
tolerationism doctrine of toleration of religious differences
totemism belief that a group has a special kinship with an object or animal
transcendentalism theory that emphasizes that which transcends perception
transmigrationism belief that soul passes into other body at death
trialism doctrine that humans have three separate essences (body, soul, spirit)
tritheism belief that the members of the Trinity are separate gods
triumphalism belief in the superiority of one particular religious creed
tuism theory that individuals have a second or other self
tutiorism doctrine that one should take the safer moral course
tychism theory that accepts role of pure chance
ubiquitarianism belief that Christ is everywhere
undulationism theory that light consists of waves
universalism belief in universal salvation
utilitarianism belief that utility of actions determines moral value
vitalism the doctrine that there is a vital force behind life
voluntarism belief that the will dominates the intellect
zoism doctrine that life originates from a single vital principle
zoomorphism conception of a god or man in animal form
LARGE view gives some perspective otherwise missed. Enjoy, I did!
On behalf of my visitors, I pay tribute to a special person for allowing the people all over the world to see ART and to be his students in learning to make beauty better on FLICKR. Please visit him at www.flickr.com/photos/charliebrown8989/
Picassa2 enhanced this traffic lights intersection scene. Foto taken through window in rain before windshield wipers came on. TRY THIS SLOWLY AND ONLY WHEN SAFE AND LAW ENFORCEMENT IS ABSENT, for they may have skipped ART class that day.
Knowing that a teacher has the opportunity to alter the life of a future habitual criminal and give that drive that matures into that person becoming his/her country's president without military intervention, I went looking for quotes about "the teacher".
I learned at en.wikipedia.org/wiki/Amos_Bronson_Alcott
Amos Bronson Alcott (November 29, 1799 - March 4, 1888) was an American teacher and writer. He is remembered for founding a short-lived and unconventional school as well as a utopian community known as "Fruitlands", and for his association with Transcendentalism.
I learned these sayings of Amos Bronson Alcott at www.brainyquote.com/quotes/authors/a/amos_bronson_alcott....
A government, for protecting business only, is but a carcass, and soon falls by its own corruption and decay.
A true teacher defends his students against his own personal influences.
Debate is masculine, conversation is feminine.
First find the man in yourself if you will inspire manliness in others.
Observation more than books and experience more than persons, are the prime educators.
Observation more than books, experience rather than persons, are the prime educators.
One must be a wise reader to quote wisely and well.
Our dreams drench us in senses, and senses steps us again in dreams.
Our friends interpret the world and ourselves to us, if we take them tenderly and truly.
Our ideals are our better selves.
Our notion of the perfect society embraces the family as its center and ornament, and this paradise is not secure until children appear to animate and complete the picture.
Strengthen me by sympathizing with my strength, not my weakness.
Success is sweet and sweeter if long delayed and gotten through many struggles and defeats.
That is a good book which is opened with expectation, and closed with delight and profit.
The less routine the more life.
The true teacher defends his pupils against his own personal influence.
The true teacher defends his pupils against his own personal influence. He inspires self-distrust. He guides their eyes from himself to the spirit that quickens him. He will have no disciple.
Thought means life, since those who do not think so do not live in any high or real sense. Thinking makes the man.
To be ignorant of one's ignorance is the malady of the ignorant.
To keep the heart unwrinkled, to be hopeful, kindly, cheerful, reverent that is to triumph over old age.
We climb to heaven most often on the ruins of our cherished plans, finding our failures were successes.
Where there is a mother in the home, matters go well.
While one finds company in himself and his pursuits, he cannot feel old, no matter what his years may be.
Who knows, the mind has the key to all things besides.
Who speaks to the instincts speaks to the deepest in mankind, and finds the readiest response.
Concord. The road into Concord follows the route that the British troops took. At the time of the Revolution Concord was the largest inland town in Massachusetts so it was an important town for the British to secure. The action happened around the North Bridge. But do not be fooled, the current bridge is the 2005 restoration of the 1954 replica of the earlier 1875, 1889 and 1909 replicas! Nevertheless it is a poignant spot. One of the plaques near the bridge states: “They came 3,000 miles and died to keep the past upon the throne.” The bridge spans the Concord River. Five companies of colonial Minute Men and five companies of local militia totalling 400 confronted about 100 trained British troops. The battle here was so significant because the Americans managed to defeat the British and turn them away from the town. There is another statue of the Minute Man at the North Bridge and a large visitor Centre with displays and media presentations of the battle. Nearby and still in the National Historic Park is the Wayside House, dating from 1717. The house had a number of owners including two Concord literary families: Louisa May Alcott of Little Women fame (a Civil War tale); and Nathaniel Hawthorn a major American novelist who was born in Salem and wrote moralistic novels reflecting his puritan heritage. We will also visit The Orchard, the home that Louisa May Alcott lived in when she actually wrote Little Women which is next door to the Wayside. Alcott lived here from 1858 to 1877. This well known book tells the story of life in a middle class New England family whilst the father is away fighting for the Union forces in the Civil War. Alcott was an Abolitionist and she applauded the 1848 Seneca Falls Convention statement on the rights of women.
Concord has many literary personalities and so we will also visit the home of Ralph Waldo Emerson called the Old Manse. This typical New England farm house was built in 1770 and still contains the original furnishing and furniture of Emerson. Nathaniel Hawthorn lived in the house after Emerson. Emerson is best described as a moral essayist, and poet who championed the environment – nature - and founded the American philosophical movement known as Transcendentalism. Emerson and his followers believed in the experience and reflection, the unity of nature and God, and that men could discover truths and insights without reference to religion and preaching. Henry David Thoreau was another transcendentalist, and ardent Abolitionist and a well known writer of essays, philosophical books and articles. He also loved nature and was best known for his book on Walden – Life in the Woods. He lived in a woodman’s cabin on the edge of Walden Pond and longed for a simple life which was in harmony with nature and the environment. We will visit Thoreau’s log cabin beside Walden Pond which is pictured above. Fall foliage season is the best time to visit Walden Pond. We have a lunch break to explore and enjoy the centre of Concord with its village green, white wooden houses and churches, antique shops, cafes and red maples.
Concord. The road into Concord follows the route that the British troops took. At the time of the Revolution Concord was the largest inland town in Massachusetts so it was an important town for the British to secure. The action happened around the North Bridge. But do not be fooled, the current bridge is the 2005 restoration of the 1954 replica of the earlier 1875, 1889 and 1909 replicas! Nevertheless it is a poignant spot. One of the plaques near the bridge states: “They came 3,000 miles and died to keep the past upon the throne.” The bridge spans the Concord River. Five companies of colonial Minute Men and five companies of local militia totalling 400 confronted about 100 trained British troops. The battle here was so significant because the Americans managed to defeat the British and turn them away from the town. There is another statue of the Minute Man at the North Bridge and a large visitor Centre with displays and media presentations of the battle. Nearby and still in the National Historic Park is the Wayside House, dating from 1717. The house had a number of owners including two Concord literary families: Louisa May Alcott of Little Women fame (a Civil War tale); and Nathaniel Hawthorn a major American novelist who was born in Salem and wrote moralistic novels reflecting his puritan heritage. We will also visit The Orchard, the home that Louisa May Alcott lived in when she actually wrote Little Women which is next door to the Wayside. Alcott lived here from 1858 to 1877. This well known book tells the story of life in a middle class New England family whilst the father is away fighting for the Union forces in the Civil War. Alcott was an Abolitionist and she applauded the 1848 Seneca Falls Convention statement on the rights of women.
Concord has many literary personalities and so we will also visit the home of Ralph Waldo Emerson called the Old Manse. This typical New England farm house was built in 1770 and still contains the original furnishing and furniture of Emerson. Nathaniel Hawthorn lived in the house after Emerson. Emerson is best described as a moral essayist, and poet who championed the environment – nature - and founded the American philosophical movement known as Transcendentalism. Emerson and his followers believed in the experience and reflection, the unity of nature and God, and that men could discover truths and insights without reference to religion and preaching. Henry David Thoreau was another transcendentalist, and ardent Abolitionist and a well known writer of essays, philosophical books and articles. He also loved nature and was best known for his book on Walden – Life in the Woods. He lived in a woodman’s cabin on the edge of Walden Pond and longed for a simple life which was in harmony with nature and the environment. We will visit Thoreau’s log cabin beside Walden Pond which is pictured above. Fall foliage season is the best time to visit Walden Pond. We have a lunch break to explore and enjoy the centre of Concord with its village green, white wooden houses and churches, antique shops, cafes and red maples.
Another attempt at the square expansion method. Not sure if I like it yet, but it is interesting.
We have been studying Transcendentalism in English class a lot lately; reading a lot of poems and essays from Transcendentalist. Transcendentalism involves a lot with nature, and how nature is so beautiful and peaceful, and how even on any day you or I feels sad, nature can cheer you up. And I never have understood this more, pretty much everyday I am outside, with nature, for at least an hour. Usually by myself. And it really brings me much peacefulness and happiness. So that is what inspired this.
Oh and yes that is a real leaf. It was huge.
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16 inches by 20, Henry David Thoreau (born David Henry Thoreau; July 12, 1817– May 6, 1862)[1] was an American author, poet, naturalist, tax resister, development critic, surveyor, historian, philosopher, and leading transcendentalist. He is best known for his book Walden, a reflection upon simple living in natural surroundings, and his essay, Civil Disobedience, an argument for individual resistance to civil government in moral opposition to an unjust state.