961:
706:
1416:
141:
1701:
88:
33:
1844:" or serve to merely "support a premodern, predifferentiated level of development in its own adherents: not (as) an engine of growth and transformation, but (as) a regressive, antiliberal, reactionary force of lesser engagements". He subsequently observes that "(i)f religion possesses something that is
2099:
has spawned a range of intellectual response; both affirming and derogatory. Included among these many views was that of Dutch author Frank Visser who published an article addressing the book's detractors. From his perspective, Wilber's tome had "alarmed several critics, not too familiar with works"
506:
For this triple vision, man was endowed with a triple eye, as explained by Hugh of St. Victor: the eye of flesh, of reason, and of contemplation; the eye of flesh, to see the world and what it contains; the eye of reason, to see the soul and what it contains; the eye of contemplation, to see God and
940:
Everything that from eternity has happened in heaven and earth, the life of God and all the deeds of time simply are the struggles for Mind to know itself, to make itself objective to itself, to find itself, be for itself, and finally unite itself to itself; it is alienated and divided, but only so
1512:
rejects the validity of any and all forms of interior apprehension and knowledge, then it" must also reject "its own validity as well". This is so because "a great deal" of this knowledge itself, already "rests on interior structures and apprehensions that are not delivered by" and hence can't be
1387:
view that the book's defining strategy is reflected through the manner in which "everything is deliberately reduced to the flattest surface." Thus Gass's text is said to do this by "denying the possibility of making consequential distinctions between, or meaningful ranking of,
1804:, then, can no longer be mythic, imaginal, mythological, or mythopoetic: it must be based on falsifiable evidence. In other words, it must be, at its core, a series of direct mystical, transcendental, meditative, contemplative, or yogic experiences—
1792:(direct experience in general) , Wilber similarly reasons that religion too "must open its truth claims to direct verification—or rejection—by experiential evidence." He subsequently asserts that "(r)eligion, like science, will have to engage the
412:, visualized as concentric spheres or circles. In this model, each level of existence, or "senior dimension," encompasses and transcends the previous level, which he refers to as its "junior." This hierarchical structure progresses from
1315:
for coining the term 'integral-aperspectival', Wilber further elucidates the word's meaning as a "pluralistic or multiple-perspectives view" privileging "no single perspective" but which in turn, affords "a more holistic or
1433:
Consequently, and because "(a) modern and postmodern spirituality has continued to elude us," Wilber poses his vision for a spirituality capable of standing "up to scientific authority . . . by announcing its own
1399:. There is no within: murderer and victim, lover and onanist, altruist and bigot, dissolve into the same ineluctable slime". Thus Wilber subsequently concludes that "under the intense gravity of flatland,
673:) . Yet, where this modern differentiation could be said to have begun "in earnest around the sixteenth and seventeenth centuries", "by the end of the eighteenth and the beginning of the nineteenth the
1407:—the contradictory belief that no belief is better than any other—a total paralysis of thought, will, and action in the face of a million perspectives all given exactly the same depth, namely, zero" .
1961:
part of the evolutionary process of differentiation-and-integration" . Also, but by virtue of the likelihood that this "future evolution" proves to be a "process of collectively unfolding the yet
507:
that which is within Him. Through the eye of the flesh, man was to see the things outside him; with the eye of reason, the things within him; with the eye of contemplation, the things above him.
2133:
In response to Visser's piece, Wilber drafted a reply of his own saying that his "critics have completely missed" one "simple but essential point"; that was, by assuming "that in expanding
1190:, this moment of truth—every actual occasion has an interpretive component—was taken to absurd and self-defeating extremes" leading to a facile reasoning that since "(t)here is nothing but
140:
2016:
is largely anchored in the rational differentiations of modernity", Wilber envisages an integration of religion and science as opening "up the possibility of a significant
733:
is described as an affirmation that "science alone gives cognitive knowledge, "real" knowledge, and all else is nonsensical metaphysics." Likewise, his second installment,
763:
in route to ascertaining; as Wilber paraphrases it, "that the interior "ought" of moral reasoning could never get going in the first place without the postulates of a
51:
849:
began slowly to withdraw from humans, or humans withdrew from this God"; but generally depicting scenarios in which mankind inevitably "lost touch with the primal
1202:" at times, merely serves as practical convenience. Disconcertingly though, "(t)his extreme denial of any sort of objective truth" has subsequently amounted "to
423:
Wilber identifies a three-level scheme within this holarchy, which he argues is reflected in various cultural and spiritual traditions. He cites the example of "
2944:
1096:
that unifies both Nature and Mind in realized Spirit" . Unfortunately, yet underscoring
Idealism's remarkable percipience in discerning "the integration of
719:
of this "leveling and deadening of the modern monological collapse" however , Wilber chronicles the philosopher's subsequent attempt to integrate "moral
1864:(using "science" in the broad sense as direct experience, in any domain, that submits to the three strands of injunction, data, and falsifiability)" .
2240:
2092:
292:
172:
1142:—Idealism in this regard degenerated into abstract speculations without the means of experiential confirmation or rejection" . Simply because "every
524:
As Wilber notes however, that prioritizing the "eyes of mind and flesh" obscures the "eye of contemplation." He clarifies that the "eye of flesh" is
1122:
insights that formed the very core of the great
Idealist vision". Furthermore, and "because the Idealists lacked a genuine spiritual injunction (
1425:
389:, in his review of the book, points out that despite significant differences among religions, there is broad consensus among scholars that the
951:
831:
and modern cultures" as to "the direction in which the universe" was said to be unfolding. Where a "time of creation" as recounted amongst
3036:
2952:
1716:
Wilber then outlines what he states as believing "are three of the essential aspects of scientific inquiry"; referring to them as the "
2974:
1051:
232:
69:
1369:—yet still unable to escape the collapse of the Kosmos—these postmodern movements ended up subtly embodying and even extending the
2999:
1755:. "This is an immediate experience of the domain brought forth by the injunction; that is, a direct experience or apprehension of
1479:
That "there are no irreducible interior domains that can be studied by different modes of knowing, there are only objective ITS (
17:
3046:
3031:
2205:
1986:
43:
3051:
2918:
1396:
1055:
964:
946:
3041:
2215:
2048:
1840:
Likewise, Wilber contends that "in the modern and postmodern world", religion "will rest on its unique strength—namely,
1751:
1541:
735:
258:
98:
1289:
1241:
866:
747:, men and women are indeed autonomous" . Further pursuing this line of thought, but utilizing the moral rationale of "
674:
932:
is of special note in reasoning that "if you cannot know anything at all about the thing in itself" then ultimately,
2235:
2043:. . . moves into its own higher estate by pursuing Spiritual Enlightenment, which it then offers, within that same
1635:
764:
568:
564:
2250:
1093:
1077:
1015:
970:
Consequently, too, but in sublimating these same lines of thought, Wilber delineates three principal features of
678:
475:
960:
1731:
1195:
1123:
1101:
858:
556:
320:
1610:—some of which are sensory-empirical, some of which are not." In this same regard however, he notes "there is
397:. He also notes that the Great Chain of Being was once humanity’s dominant worldview, but with the advent of
3008:
2922:
2220:
2200:
1990:
1301:
729:
1812:, but transsensual, transmental, transpersonal, transcendental consciousness—data seen not merely with the
2933:
2225:
1191:
979:
929:
560:
394:
1420:
1329:
1060:
906:
885:
795:
753:
705:
617:, the book further contends that 'modernity' is chiefly defined by its "differentiation of the cultural
584:
462:
Furthermore, Wilber argues that, traditionally, many religions, particularly those of antiquity and the
311:
1491:
of their own; thus there are no "interior" modes of knowing that cannot be explained away, literally."
845:", these traditions also commonly point to "a series of strange events" in which it was told, "either
2040:
1966:
1887:
1705:
1082:
759:
748:
690:
540:
487:
479:
390:
2187:
2088:
1455:
1088:
994:
971:
874:
580:
576:
463:
774:"began an intense effort to make the I-domain, the subjective domain—and especially the domain of
2245:
1495:
1379:
1143:
1119:
466:, viewed science as one valid way of acquiring knowledge among others, alongside approaches like
2230:
2149:." This misconception is negated in the fact however, that "even with an expanded definition of
1383:
as epitomizing what many claim "to be the ultimate postmodern novel", Wilber voices accord with
614:
1552:, then objection number 2 . . . would be substantially refuted" . In this way, and "(w)ith the
739:
ferreted humanity's moral dimensions in concluding that while "(m)en and women are not free as
2970:
2044:
2036:
1764:
1578:
1545:
1537:
1451:
572:
512:
227:
2072:
1499:
1415:
694:
1759:(even if the data is mediated, at the moment of experience it is immediately apprehended)."
3003:
1374:
1346:
1307:
1259:
1110:
897:
646:
642:
638:
544:
2079:, bringing together the Enlightenment of the East with the Enlightenment of the West" .
502:" (mystical insight) as evidence of their acceptance of multiple avenues to knowledge .
2996:
2075:" . This "politics of meaning" then, in "its own spiritual realization" is "thoroughly
1700:
1341:
1247:
854:
850:
832:
828:
779:
594:
182:
3025:
2210:
2104:) it represents "a view of reality which is large enough to absorb ANY conclusion of
1841:
1295:
1284:
1253:
1187:
1172:
1115:
841:
787:
716:
709:
448:
402:
332:
250:
1536:
Similarly, Wilber asserts "(o)bjection number 2 can be answered by showing that the
2122:
2012:
is "in many ways" adduced as being "anchored in premodern worldviews . . . whereas
2009:
1801:
1651:
1639:
1599:
1384:
1370:
1069:
1043:
1019:
987:
878:
836:
563:, the equality of all citizens before the law; regardless of race, sex, or creed;
1929:
1892:
1667:
1627:
1591:
1518:
1439:
1312:
1135:
803:
799:
771:
483:
456:
452:
386:
324:
1945:
Wilber similarly notes however, that "(w)hat needs to be integrated is not the
1867:
In this same way, but "namely, to find some scheme that could accommodate both
1458:". Along these same lines, the author subsequently outlines what he regards as
3016:
3012:
2013:
1994:
1933:
1910:
1829:
1743:
1739:
1726:
1687:
1509:
1459:
1393:
1268:
1207:
1167:
1159:
1151:
1147:
925:
913:
808:
775:
670:
666:
662:
658:
654:
650:
370:
360:
350:
316:
296:
263:
254:
246:
154:
2875:
2845:
873:" asserted that "cosmic and human history" instead, was "most profoundly the
2056:
2027:
1897:
1875:
1647:
1631:
1583:
1224:
1127:
1097:
862:
610:
605:
471:
436:
398:
272:
211:
2991:
1662:(e.g., intrinsic features of the sensorimotor world), evidence seen by the
1046:—the Source, the Summit, the Ground and the Process of the entire ordeal" .
1550:
the genuine interior modes of knowing also follow these same three strands
839:
of one sort or another" creating "the world out of itself, or out of some
1916:
1857:
1735:
1447:
1389:
1337:
1219:
1131:
920:
900:
shared much of its inception in "the notion that the world is not merely
889:
870:
630:
467:
444:
440:
409:
328:
306:
280:
1997:, growing toward its own highest potentials, namely, the ever-unfolding
1320:" vantage point. Enlisting the same term somewhat interchangeably with "
1140:
lacking the means of consistently delivering direct spiritual experience
408:
Wilber uses the term 'Great Nest of Being' to describe his concept of a
1922:
1690:
1603:
1595:
1587:
1488:
1480:
791:
783:
634:
601:
552:
365:
276:
2110:
1985:" could subsequently serve "an unprecedented role as the vanguard of
1694:
1683:
1675:
1540:, in general consists of three basic strands of knowing (injunction,
1484:
1179:
1064:
1027:
1001:
548:
432:
413:
355:
335:
have over time, predicated humanity's own development in relation to
268:
1969:, as it has already unfolded the lower", Wilber envisions too that "
490:
as proponents of this perspective, pointing to their belief in the "
861:(or a fall from God) was slowly replaced by the idea of history as
587:, etc.)"; all, gradually emerged. As a result, and because they'd "
2116:
2068:
1699:
1671:
1623:
1607:
1514:
1414:
1199:
1176:
would ultimately assume "the great and nobel" aim of introducing "
997:. In this "second major stage of development, Spirit evolves from
959:
704:
478:, acknowledged that each method had its rightful place within the
428:
424:
301:
134:
The
Marriage of Sense and Soul: Integrating Science and Religion
2967:
The
Marriage of Sense and Soul: Integrating Science and Religion
2064:
2060:
2052:
1769:
1756:
1533:
interiors into the garbage can without tossing itself with it."
1443:
1435:
1105:
1073:
1035:
1008:
982:. This original "descent" of Spirit "is a forgetting, a fall, a
770:
Consequently, but in the aftermath of Kant's contributions, the
417:
242:
The
Marriage of Sense and Soul: Integrating Science and Religion
18:
The
Marriage of Sense and Soul: Integrating Science and Religion
1746:. It is always of the form "If you want to know this, do this."
1134:), they were indeed, at least in this respect, caught in "mere
955:, "Introduction – The Notion of the History of Philosophy"
806:" the movement "fell violent prey to" what Wilber has termed, "
2047:, to any and all who desire to be released from the chains of
1556:
to the interior domains undone", "a genuine reconciliation of
1487:) studied best by science. In short, interior domains have no
884:
Beginning then with Kant's assertion "that we can never know "
869:
was merely devolution, "one of the great announcements of the
846:
626:
345:
81:
26:
1848:
its own, it is contemplation" . Moreover, though, "it is the
1772:, the evidence—with others who have adequately completed the
261:
related to Spirit and commissioning them within a context of
1373:
nightmare". Serving as an example of this, and referring to
1361:
Nonetheless, but "(s)tarting from the admirable reliance on
1914:)" , Wilber's text claims to accomplish a reintegration of
1860:
great, enduring, and unique strength is that, at its core,
1419:
Science and
Religion are portrayed to be in harmony in the
2576:
2574:
1508:
In addressing the first objection Wilber reasons that if "
271:" could be joined "with the objective, empirical world of
2399:
2397:
113:
2087:
Reflecting an array of impassioned thought concerning a
681:". Consequently, but in just this way, the Left-Hand or
283:
in this way would inherently involve political aspects.
109:
2020:
of conservative and liberal views". Prospects for this
1279:
For this reason perhaps, Wilber cites the relevance of
941:
as to be able thus to find itself and return to itself.
105:
1523:(i)f science acknowledges these interior apprehensions
1340:, thus disclosing, for the first time in history, its
1154:, and therefore every holon without exception has an
1104:" as reflecting "Spirit-in-action"; "it possessed no
928:
of the world" . In much this way, and to his credit,
677:
was already drifting into a painful and pathological
2945:"Science and religion: proposals for reconciliation"
2846:""The Marriage of Sense and Soul" and it's [
1571:
For these reasons, Wilber subsequently deduces that
1494:"Even if there were other modes of knowing than the
1239:—and that means, in the broadest sweep, the best of
827:
Similarly, there also existed an ambiguity "between
609:" . Subsequently, then, but pointing to the work of
599:", Wilber refers to these values and rights "as the
315:". To illustrate this point, the author enlists his
896:is acted on by the categories of the human mind" ;
865:(or a growth toward God)". Thus, where history for
226:
218:
206:
198:
188:
178:
168:
160:
150:
447:concept of the "three great states of being": the
1658:. "In other words, there is evidence seen by the
2141:", they'd inferred he was "somehow reducing the
2008:For this reason too, and because "(t)raditional
685:were ultimately "reduced to their Right-Hand or
295:is to our unfolding world, Wilber explains that
2316:
2185:have different specific methodologies than the
1953:of modernity, for not only do these define the
1798:
1568:in general)" is afforded practical viability .
1229:
938:
504:
46:for grammar, style, cohesion, tone, or spelling
1796:and anchor its claims in direct experience" .
405:became the first civilization to abandon it.
275:". The text further contends that integrating
2913:. Vol. 212, no. 13. pp. 29–32.
2513:
2511:
2498:
2496:
1527:it cannot object to interior knowledge per se
1525:, upon which its own operations depend, then
1178:interpretation as an intrinsic aspect of the
952:Hegel's Lectures on the History of Philosophy
474:. This viewpoint, which Wilber identifies as
108:. Consider transferring direct quotations to
8:
2997:The Marriage of Sense and Soul (book review)
2024:are further expressed as the means by which
1263:brought to our understanding of the Kosmos .
1257:—we will have to look carefully at what the
693:, and with it, the core claims of the great
133:
2909:Alter, Robert (1995). "The Leveling Wind".
1108:—that is, no tried and tested practice for
1050:Thus, he subsequently notes that "for both
267:, that "the spiritual, subjective world of
1582:", arguing that the "defining patterns of
482:. He highlights Christian mystics such as
299:"has given us the methods for discovering
139:
132:
2241:Relationship between religion and science
2191:, as" he'd already explained in length .
2093:relationship between religion and science
1768:. "This is a checking of the results—the
1586:" instead, "must be able to embrace both
701:Part II: Previous Attempts at Integration
293:relationship between science and religion
173:Relationship between religion and science
70:Learn how and when to remove this message
2938:. Paterson, NJ: St. Anthony Guild Press.
2487:
2262:
1862:it is a science of spiritual experience
1502:and thus could not be taken seriously."
1344:." Likewise, he further asserts "(t)he
1058:, Spirit goes out of itself to produce
2992:"The Development of Absolute Idealism"
2831:
2819:
2807:
2795:
2783:
2771:
2759:
2747:
2735:
2723:
2711:
2699:
2687:
2675:
2663:
2651:
2628:
2616:
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2553:
2541:
2529:
2517:
2502:
2475:
2463:
2451:
2439:
2427:
2415:
2403:
2388:
2376:
2364:
2352:
2340:
2328:
2304:
2292:
2269:
1852:adequately employed, that follows all
319:to show how varying understandings of
2924:Lectures on the History of Philosophy
2640:
2281:
1784:Advocating that science "expand from
1305:as all, coming "to the fore with the
543:, an entire set of values including "
99:too many or overly lengthy quotations
7:
2039:—the liberal freedom—offered by the
1794:three strands of all valid knowledge
1765:Communal confirmation (or rejection)
1577:the defining characteristics of the
727:" . From this vantage point, Kant's
532:, and the "eye of contemplation" is
2953:Journal of Transpersonal Psychology
1513:confirmed by, "the senses (such as
802:was a philosophical revolt against
2927:. Moscow, ID: University of Idaho.
1718:three strands of all valid knowing
857:however, this "idea of history as
794:—the royal road to Spirit and the
245:is a 1998 book by American author
25:
1521:, to name only two)." Likewise, "
1311:" . Similarly too, and crediting
757:begins by examining the realm of
1614:(of the sensorimotor world)" or
1401:integral-aperspectival awareness
1367:integral-aperspectival awareness
86:
31:
1900:was the differentiation of the
1554:two major scientific objections
1076:, then recovers itself in pure
291:Underscoring how important the
2878:The Marriage of Sense and Soul
2097:The Marriage of Sense and Soul
1854:three strands of valid knowing
1834:The Marriage of Sense and Soul
1616:empiricism in the narrow sense
1575:cannot be included as one of "
1273:The Marriage of Sense and Soul
743:—in the world of ITS . . . as
249:. It reasons that by adopting
1:
3009:"Unique Self Dialogue: Part 1
1788:(sensory experience only) to
1656:empiricism in the broad sense
1498:, they would have no mean of
1287:expression in the form(s) of
965:Georg Wilhelm Friedrich Hegel
539:Likewise, but along with the
494:" (sensory perception), the "
1678:), and evidence seen by the
1138:"". Consequently then, and "
936:too is a social phenomena .
924:," was of essence in one's "
835:religions often entailed "a
736:Critique of Practical Reason
689:which utterly collapsed the
519:, Part II, Chapter 12, No. 5
309:is the force that generates
1896:, and since the essence of
1548:). If it can be shown that
1231:If we are to integrate the
812:, namely, the confusion of
715:Ascribing a recognition to
3068:
3037:American non-fiction books
1411:Part III: A Reconciliation
1260:postmodern linguistic turn
751:", Kant's third critique,
2919:Hegel, G. W. F.
2251:Validity (disambiguation)
2153:", he never reduces "the
2100:even though (or perhaps,
476:epistemological pluralism
455:(mind and soul), and the
393:is central to nearly all
138:
2932:St. Bonaventure (1257).
2161:only, for there are the
1886:"; because "the core of
1676:symbolic interpretations
1194:", dispensing "with the
890:appearance or phenomenon
820:simply because both are
106:summarize the quotations
2221:Integral (spirituality)
2201:Constructive empiricism
1941:Part IV: The Path Ahead
1727:Instrumental injunction
1067:, awakens to itself in
853:". Sometime during the
730:Critique of Pure Reason
591:" on a large scale in "
528:, the "eye of mind" is
451:(matter and body), the
3047:English-language books
3032:1998 non-fiction books
2317:St. Bonaventure (1257)
1838:
1713:
1708:from Didacus Valadés,
1648:experiential mysticism
1546:confirmation/rejection
1463:two primary objections
1430:
1328:" , Wilber recognizes
1302:integral-aperspectival
1281:three core assumptions
1277:
1022:comes to know "itself
967:
958:
892:that results when the
788:heroic self-expression
712:
561:deliberative democracy
522:
2943:Walsh, Roger (1997).
1977:spirituality and the
1878:, and thus integrate
1730:. "This is an actual
1703:
1652:spiritual experiences
1465:to an integration of
1418:
1405:aperspectival madness
1330:Ferdinand de Saussure
1102:transcendental Spirit
1094:nondual consciousness
963:
910:." For them, "(n)ot
809:the pre/trans fallacy
798:". However, because "
765:transcendental Spirit
754:Critique of Judgement
708:
498:" (reason), and the "
3052:Broadway Books books
2965:Wilber, Ken (1998).
2246:Signifier (floating)
1955:dignity of modernity
1850:eye of contemplation
1822:eye of contemplation
1710:Rhetorica Christiana
1706:Great Chain of Being
1704:1579 drawing of the
1680:eye of contemplation
1644:spiritual empiricism
1584:scientific knowledge
1573:"sensory empiricism"
1336:and applying "it to
1208:Right-Hand quadrants
1152:Right-Hand dimension
1111:reliably reproducing
1092:are one pure act of
691:Great Chain of Being
671:Right hand quadrants
500:eye of contemplation
480:Great Chain of Being
391:Great Chain of Being
371:Right hand quadrants
3042:Books by Ken Wilber
2089:demarcation problem
1752:Direct apprehension
1460:empirical science's
1233:wisdom of yesterday
1196:objective component
1038:; and knows itself
972:spiritual evolution
886:the thing in itself
877:and development of
687:exterior correlates
683:interior dimensions
663:Lower Left quadrant
655:Upper Left quadrant
437:shamanic traditions
382:Part I: The Problem
361:Lower Left quadrant
351:Upper Left quadrant
135:
3002:2011-06-02 at the
2969:. Broadway Books.
2880:and it's critics""
2714:, pp. 155–156
2702:, pp. 152–154
2690:, pp. 144–145
2556:, pp. 118–119
2532:, pp. 111–112
1995:universal organism
1888:premodern religion
1714:
1612:sensory empiricism
1431:
1237:knowledge of today
968:
934:self-consciousness
867:premodern cultures
713:
488:Hugh of St. Victor
50:You can assist by
2130:the last word" .
2045:political freedom
2037:political freedom
1786:narrow empiricism
1734:, an exemplar, a
1620:mental empiricism
1579:scientific method
1538:scientific method
1529:. It cannot toss
1510:empirical science
1496:sensory-empirical
1375:William H. Gass's
1342:network structure
741:empirical objects
695:wisdom traditions
573:freedom of speech
439:, as well as the
238:
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199:Publication place
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16:(Redirected from
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2126:—without giving
1951:differentiations
1836:
1790:broad empiricism
1275:
1214:, precisely the
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745:ethical subjects
723:with scientific
557:representational
520:
517:The Breviloquium
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273:modern knowledge
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2216:Integral theory
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1820:, but with the
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1350:is, at bottom,
1347:linguistic turn
1308:linguistic turn
1283:which underlie
1276:
1267:
1204:a denial of the
1170:) component" ,
1100:evolution with
1030:; knows itself
984:self-alienation
957:
945:
898:German Idealism
894:thing in itself
703:
675:differentiation
615:JĂĽrgen Habermas
589:existed nowhere
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513:St. Bonaventure
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484:St. Bonaventure
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2018:reconciliation
1957:, they are an
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1911:four quadrants
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1186:Yet, and for "
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2490:, Intro. - A
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2430:, p. 90
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2077:transliberal
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2010:conservatism
2007:
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1998:
1982:
1978:
1974:
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1959:irreversible
1958:
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1814:eye of flesh
1813:
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1802:spirituality
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1778:apprehensive
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1660:eye of flesh
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1600:anthropology
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1164:interpretive
1163:
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1032:subjectively
1031:
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1005:
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983:
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947:G.W.F. Hegel
939:
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883:
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837:Great Spirit
826:
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569:civil rights
538:
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492:eye of flesh
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104:Please help
96:
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44:copy editing
42:may require
41:
2921:(1833–36).
2876:"Reply to "
1999:realization
1991:growing tip
1967:Great Chain
1930:Great Chain
1893:Great Chain
1818:eye of mind
1806:not sensory
1668:mathematics
1664:eye of mind
1628:mathematics
1622:(including
1592:mathematics
1519:mathematics
1354:looking at
1332:for taking
1313:Jean Gebser
1136:metaphysics
1024:objectively
907:constructed
822:nonrational
814:prerational
804:rationalism
800:romanticism
526:monological
496:eye of mind
435:" found in
420:to Spirit.
387:Roger Walsh
325:romanticism
259:disciplines
3026:Categories
3017:Marc Gafni
3013:Ken Wilber
2960:: 123–142.
2902:References
2226:Involution
2177:. And the
2014:liberalism
1876:worldviews
1858:religion's
1856:" . "Thus
1830:Ken Wilber
1810:not mental
1800:Authentic
1780:strands" .
1774:injunctive
1740:experiment
1688:nirvikalpa
1500:validation
1380:The Tunnel
1358:itself" .
1285:postmodern
1269:Ken Wilber
1254:postmodern
1212:altogether
1070:subjective
1040:absolutely
1006:subjective
980:Involution
926:perception
914:empiricism
859:devolution
855:modern era
776:aesthetics
760:aesthetics
585:fair trial
530:dialogical
459:(spirit).
317:AQAL model
287:Importance
255:meditative
247:Ken Wilber
155:Ken Wilber
114:Wikisource
52:editing it
2319:, II.12.5
2123:spiritual
2083:Criticism
2057:suffering
2028:awareness
1987:evolution
1973:religion—
1932:with the
1906:Big Three
1898:modernity
1869:premodern
1744:ordinance
1632:semiotics
1566:Big Three
1564:(and the
1481:atomistic
1452:validates
1426:Education
1394:aesthetic
1242:premodern
1235:with the
1225:modernity
1162:) and an
1156:objective
1098:empirical
1061:objective
1052:Schelling
999:objective
995:Evolution
902:perceived
875:evolution
871:Idealists
863:evolution
833:premodern
829:premodern
780:sentiment
772:Romantics
721:we-wisdom
623:Big Three
621:" or the
611:Max Weber
606:modernity
595:premodern
565:political
472:mysticism
399:modernity
339:cultural
212:Paperback
179:Publisher
110:Wikiquote
97:contains
3000:Archived
2195:See also
2188:sciences
1983:interior
1949:but the
1917:religion
1890:was the
1880:religion
1846:uniquely
1827:—
1736:paradigm
1732:practice
1562:religion
1485:holistic
1471:religion
1448:evidence
1356:language
1338:language
1318:integral
1266:—
1220:disaster
1132:paradigm
1128:exemplar
1124:practice
1080:, where
944:—
921:idealism
796:Absolute
647:the True
643:the Good
581:assembly
577:religion
545:equality
510:—
468:theology
445:Buddhist
410:holarchy
377:Overview
331:through
329:idealism
307:religion
305:, while
281:religion
161:Language
2173:of the
2171:science
2159:science
2151:science
2147:science
2135:science
2128:science
2111:natural
2108:—be it
2106:science
2102:because
2091:in the
1993:of the
1981:of the
1975:genuine
1965:of the
1923:science
1908:or the
1884:science
1691:samadhi
1682:(e.g.,
1666:(e.g.,
1642:), and
1604:physics
1602:, both
1596:geology
1594:, both
1588:biology
1558:science
1489:reality
1467:science
1429:(1890).
1423:window
1421:Tiffany
1216:reverse
1083:subject
919:mental
792:feeling
784:emotion
665:), and
635:science
602:dignity
553:justice
549:freedom
366:science
363:), and
323:, from
312:meaning
297:science
277:science
210:Print (
169:Subject
164:English
3015:&
2973:
2183:morals
2167:morals
2073:wonder
2033:within
1989:, the
1873:modern
1695:gnosis
1684:satori
1654:)" or
1638:, and
1397:values
1299:, and
1251:, and
1248:modern
1180:Kosmos
1150:and a
1146:has a
1089:object
1065:Nature
1044:Spirit
1028:Nature
1020:Spirit
1002:Nature
988:Spirit
917:, but
912:naive
879:Spirit
790:, and
645:, and
633:, and
631:morals
551:, and
457:causal
453:subtle
433:heaven
431:, and
414:matter
401:, the
356:morals
321:Spirit
253:(e.g.
151:Author
2948:(PDF)
2889:7 Jan
2859:7 Jan
2257:Notes
2117:human
2069:death
1904:(the
1742:, an
1738:, an
1697:)" .
1672:logic
1624:logic
1608:logic
1515:logic
1440:modes
1436:means
1390:moral
1200:truth
1160:Right
1148:Left-
1144:holon
1056:Hegel
816:with
749:ought
597:world
449:gross
441:Hindu
429:human
425:earth
302:truth
219:Pages
145:Cover
2971:ISBN
2891:2013
2861:2013
2181:and
2169:and
2165:and
2071:and
2065:fear
2063:and
2061:hope
2055:and
2053:self
2035:the
2001:and
1971:real
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1928:the
1920:and
1882:and
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1365:and
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1168:Left
1118:and
1114:the
1106:yoga
1086:and
1074:Mind
1054:and
1036:Mind
1009:Mind
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851:Eden
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613:and
593:the
567:and
559:and
486:and
470:and
443:and
418:mind
403:West
279:and
228:ISBN
194:1998
2848:sic
2179:art
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