Common sense suggests that reality can be discovered. In contrast, constructivism postulates that what we call reality is a personal interpretation, a particular way of looking at the world acquired through communication. Reality is, therefore, not discovered, but literally invented.
Crosby claims that much of the Bible is myth. Since some myth may be true, the next step is to label that part of myth adjudged to be untrue, such as folklore. But myth and folklore are not necessarily the same. Lore serves further as an interpretation, elucidation, embellishment, or spin upon the myth. This lore, in turn, may help clarify one's beliefs or it may enable one to see more clearly what is essential to one's faith or nonessential. Crosby follows the exegesis and biblical criticism norms of Albert Schweitzer's quest of the historical Jesus with emphasis on mythus pioneer David Friedrich Strauss. Theology meets biology and physiology in culmination with all biblical study. This takes place in the sapiens brain, the supreme source of all language and imagination via which we invent the reality in which we choose to dwell.
This new volume will give readers a complete history of the development of relativistic cosmology in the first half of the twentieth century. It traces the beginnings of the theory in 1917 with Einstein's first static model of the universe based on general relativity, and follows his conversion to the new cosmology after a series of controversial meetings with Dutch astronomer Willem De Sitter. The impact of these discussions on Eddington and Weyl, who later formulated the most fundamental principle of cosmology is examined, while the works of Friedmann and Lema tre, pioneers of the expanding universe theory, are covered in-depth. This valuable history will also provide insights on how and why the relativistic way of thinking contributes to some of the most enduring philosophical issues of our time.
You have to think logically to become mad. Whoever looks for unambiguous truth or meaning gets into trouble and psychological turmoil. The evolution of logical thinking, as well as chaotic thinking, is determined by social interaction and communication rules. If one tries to communicate unambiguously, one generates ambiguity; if one tries to control the meaning of behavior, one generates madness. Like many human attributes, most so-called psychotic symptoms can be seen not as deficits, but as resources to keep alive a specific kind of communication and relationship. Integrating the current approaches of communication theory, chaos theory, and the theory of observing systems, Fritz B. Simon provides a new model, examining the self-organization and function of personal realities that we may call delusions and the delusions that we may call reality. This constructionist view of subjectivities, including madness, dissolves the either/or distinction between the highly ideological positions that either the family or the patient, either the biological or the psychic process, is guilty of producing psychosis. It also blurs the either/or distinction between so-called psychotic and normal existences. This book is an entertaining, informative, surprising, and humorous introduction to the newer approaches of systems thinking. It shows in a very logical way that logical thinking may be bad for your mental health.
Forty-two essays responding to the thesis that the American academic community is turning away from the Enlightenment ideals of rationalism as the 20th century closes in on the millennium. The papers diverge widely from this central thematic hub delving into subjects as varied as the public image of