Je pense, donc je suis: I think, therefore I am—that is René Descartes. A Philosophy course introduces him as follows: "Modern Philosophy is the name traditionally used in Anglo-American philosophy departments to denote the period of philosophy from Descartes (1596-1650) to Kant (1724-1804). A better description would be seventeenth and eighteenth century philosophy, or early modern philosophy, but that's the tradition. In our class we focus on seven philosophers: Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume, and Kant. Again, tradition tells us that the first three are 'Continental Rationalists' and the next three are 'British Empiricists,' but like all brief descriptions these are only partly accurate. Because the class is only one semester we can't do more than get a first taste of each philosopher. Even that requires a lot of thought (and reading)."

The present article by Asok Kumar Ray, retired Professor of Mathematics, Jadhavpur University, is from his recently published book Truth Nothing Else Than. It is apt that Prof Ray should combine in him the Cartesian qualities of a mathematician and a philosopher more felicitously integrated in the Aurobindonian vision and thought. ~ RYD ...   more »

Following the publication of “Understanding Thoughts of Sri Aurobindo,” Indrani Sanyal and Krishna Roy of the Centre for Sri Aurobindo Studies, Calcutta have complied a set of eighteen scholarly essays on Sri Aurobindo and his contemporaries in the ideational context of what has been called the Bengal Renaissance. Sri Aurobindo’s physical involvement in the politics and culture of early Bengal nationalism was of relatively short duration (1905-1910), albeit an intense and all-sided participation which internalized the entire regional history of the movement and left a powerful creative impress in the milieu of its time and space. Moreover, the discursive background of this involvement continued to develop organically and find voice throughout his life in his subjective articulation just as his own situated contribution continued to resonate in later Indian nationalism. Thus this collection of considered interpretive contemplation fills an important need in our historical understanding. But more importantly, it is the post-colonial legacy of these engagements which draws us today by their fertile and future-gazing content, inviting reflection not merely for India’s but the world’s re-generation at a time of global ferment.   more »

In the six short chapters contained in Biology as Ideology, Richard Lewontin, a renowned geneticist, sets about clarifying the relationship between genes, society and genetics. In particular, he scrutinizes the dominance acquired by genetic determinism as a mechanism of causation.

Biology as Ideology once earned the title ‘most subversive book’ of 1993. How is it that this book, indeed any science book, could earn such a title? The chief reason is that Lewontin recognizes what few scientists do, that the respectability attained by biological, and particularly genetic, determinism is not simply an error of scientific judgment. It is instead an example of the tendency for interactions between scientists and those with power to be mutually accommodating. ...    - rc
   more »

Jacques Derrida in an interview discussing deconstruction.

Wilber's reading is a bad misreading. In fact, it is a misreading that twists what Derrida says into its opposite. The possibility for such a misreading serves only to reinforce Derrida's claim that language can never guarantee a particular understanding. (And, consistent with this claim, the reader should remain alert to the possibility that the reading I propose as an alternative to Wilber's offers no guarantee of transparency with Derrida's text. Nevertheless, it is a reading that recommends itself because it does not require believing Derrida abdicated his entire project in one sentence, as Wilber too easily assumes). Wilber's misunderstanding—and the potential for that misunderstanding—verify that a problematic difference between signifier and signified is always in operation and insures that interpretation is little more than a species of translation. This interpretive “translation” always accomplishes transformations—and thereby potential misreadings—not only between languages but within the same language.

Wilber's misreading betrays his strong attachment to belief in a particular tradition of absolute transcendence while confirming the intimate connection between this belief and the metaphysics underlying notions of transcendence implicit in the transcendental signifier/signified. In the wake of Derrida's broad deconstruction of metaphysics, any metaphysical position that explicitly or implicitly provides a substantial role for forms of absolute transcendence is a metaphysics that necessarily resurrects all the problems and dead-ends of traditional metaphysics that postmodern philosophers have labored to escape... With the possible exception of Gilles Deleuze, Derrida stands alone among postmodern theorists in his insistence upon the paradoxical “one that is also two” structure at the core of Being. Consequently, Derrida presents philosophical postmodernism at its best. Although offering no ultimate escape from metaphysics, Derrida's approach offers an escape from traditional metaphysics and its construction of notions of absolute transcendence that easily slide, however unintentionally, toward authorization of modes of certainty that do little more than contribute to predispositions of non-negotiation and systems of exclusionary discrimination. Based on the sobering history of human experience, these systems of exclusionary choice-making lead communities down the destructive trail of rituals of purification, often ending in deadly conflict and the violence of suicide, homicide, or genocide. This trail of death is, in itself, sufficient reason to avoid the traps of traditional metaphysics—a metaphysics that underlies most, if not all, of the world's major religions, including their mystical variations. ...   more »

Imho, this is an important article about the pluses and minuses of religion, an interview with a former nun who has had many deep experiences of what she writes. Highly recommended. ~ ronjon

Karen Armstrong is a one-woman publishing industry, the author of nearly 20 books on religion. When her breakthrough book "A History of God" appeared in 1993, this British writer quickly became known as one of the world's leading historians of spiritual matters. Her work displays a wide-ranging knowledge of religious traditions -- from the monotheistic religions to Buddhism. What's most remarkable is how she carved out this career for herself after rejecting a life in the church.

At 17, Armstrong became a Catholic nun. She left the convent after seven years of torment. "I had failed to make a gift of myself to God," she wrote in her recent memoir, "The Spiral Staircase." While she despaired over never managing to feel the presence of God, Armstrong also bristled at the restrictive life imposed by the convent, which she described in her first book, "Through the Narrow Gate." When she left in 1969, she had never heard of the Beatles or the Vietnam War, and she'd lost her faith in God. ...   more »