Studies point out that populism, a concept still in dire need of clarifications, resembles more of a rhetorical strategy than a fully-fledged ideology. Actually, populism has become a concept so frequently used that its orginial meaning seems to have been lost, leaving it as an empty shell, at least from an ideological point of view. I argue that in spite of this – or rather as a means of compensation – populism uses a very robust mythological apparatus, creating narratives that (...) allow voters to easily understand its messages. The current article underlines that in an attempt to over-simplify its discourse, populism makes use of all four political myths identified by Raoul Girardet. The conspiracy myth represents the main element revolving around the populist discourse. Politicians who embrace this rhetoric denounce a secret society that is rigorously organized, the actions of which defy morality, using all means to attain political power. The other three political myths, i.e. the myth of unity, the myth of the savior and the myth of the golden age, act together only as a counterweight for the first. The paper also points out that the success of Euroscepticism lies in the fact that it represents the perfect embedding for such myths, and that the EU needs to generate its own narratives if it hopes to confront the so-called “populist temptation”. (shrink)

This is an addendum to an earlier essay on the Purāṇic cosmograph interpreting it in terms of the principles of stereographic projection: Kloetzli (Hist Relig 25(2): 116–147, 1985). That essay provided an approach to understanding the broad structures of the Purāṇic cosmograph but not the central island of Jambudvīpa or its most important region (varṣa) of Bhārata. This addendum focuses on the works of Ptolemy as a resource for understanding the Purāṇic materials. It reaffirms the broad outlines of earlier conclusions, (...) but by understanding the major concerns of Ptolemy’s Geography, is able to provide a far ranging interpretation of the Purāṇic central island of Jambudvīpa. Viewed in the light of the main features of Ptolemy’s Geography, Jambudvīpa, the central island of the Purāṇic cosmograph, can be seen as a geograph modeled on the principles of Ptolemy’s Geography embedded within a larger cosmograph modeled on the principles of Ptolemy’s Planisphaerium—the earth at the center of the universe. Parallels between the seven Ptolemaic climates and the Purāṇic varṣas, the Nile and the Ganges, and the inhabited world (oikumene) and Bhārata deepen our sense of shared tradition as do representations of Bhārata alternately as Alexandria and Babylon. (shrink)

In the present paper we would like to investigate the concept of mythothought as defined by two philosophers, Ernst Cassirer and Lucian Blaga, and the way in which the term may be applied to a chosen corpus of poetry from Romania, Wales and Ireland.

Although most of us know that human beings cannot and should not be replaced by computers, we have great difficulties saying why this is so. This paradox is largely the result of institutionalizing several fundamental misconceptions as to the nature of both trustworthy objective and moral knowledge. Unless we transcend this paradox, we run the increasing risks of becoming very good at counting without being able to say what is worth counting and why. The degree to which this is occurring (...) is the degree to which the computer revolution is already over — and the degree to which we human beings have lost. (shrink)

In the last half century we have gone from storing data on 5-1/4 inch floppy diskettes to cloud and now fog computing. But one should ask why so much data is being collected. Part of the answer is simple in light of scientific projects but why is there so much data on us? Then, we ask about its “interface” through fog computing. Such questions prompt this chapter on the philosophy of big data and fog computing. After some background on definitions, (...) origins and contemporary applications, the main discussion begins with thinking about modern data collection, management, and applications from a complexity standpoint. Big data is turned into knowledge but knowledge is extrapolated from the past and used to manage the future. Yet it is questionable whether humans have the capacity to manage contemporary technological and social complexity evidenced by our world in crisis and possibly on the brink of extinction. Such calls for a new way of studying societies from a scientific point of view. We are at the center of the observation from which big data emerge and are manipulated, the overall human project being not only to create an artificial brain with an attendant mind but a society that might be able to survive what “natural” humans cannot. (shrink)

Humans are animals; humans are machines. The current academic and popular dialogue on extending the personhood boundary to certain non-human animal species and at the same time to machines/robots reflects a dialectic about how “being human” is defined; about how we perceive our species and ourselves in relation to the environment. While both paths have the potential to improve lives; these improvements differ in substance and in consequence. One route has the potential to broaden the anthropocentric focus within the West (...) and honor interdependence with life systems; while the other affords greater currency to a human-purpose-driven worldview–furthering an unchecked Anthropocene. The broadening of legal personhood rights to life systems is underway with a ruling for dolphins in India; for a river in New Zealand and with Laws of the Rights of Mother Earth in Bolivia. Many philosophers; ethicists; and ethologists define personhood within the confines of the dominant anthropocentric paradigm; yet alternate eco-centric paradigms offer an inclusive model that may help dismantle the artificial wall between humans and nature. In this paper; I explore these eco-centric paradigms and the implications of an associated worldview for human perceptions; self-awareness; communication; narrative; and research. (shrink)

While post-modernist assaults on modernity correctly expose the pretensions of modernity – including its constructs of meaning in history, its abnegation of mystery, and its lapses into scientism, historicism, and relativism – the philosopher and theologian Bernard Lonergan discerned progress as well as decline in recent intellectual history. In part this is because under contemporary conditions we can avoid the pretensions of modernity, since – in the wake of modern science and modern historical scholarship – we witness the differentiation of (...) interiority, which, properly understood as the discovery of the self, may be seen as leading to a new integration of the spiritual, the intellectual, the moral, and the historical. (shrink)

Keywords: A theological approach to understanding time and change in a modern way must consider the relationships between thermal physics and time as elucidated during the past century and a half. The fact of temporal change, including death and decay, has been a religious problem since antiquity, so that some traditions have simply attempted to transcend the world of change. However, a major current of the Christian tradition has seen change as a fundamental aspect of God's creation, and one with (...) which God becomes identified in the Incarnation. This implies approval of history, as having an ultimate value, rather than transcendence of it.We examine thermodynamics, and especially its Second Law, in order to understand more precisely the issues of temporal change. The Second Law states a universal tendency toward increasing disorder, and several implications of this law are discussed. Of particular significance, however, is the work of Prigogine and others on nonequilibrium thermodynamics, drawing attention to such phenomena as the enhancement of chemical reaction rates and the formation of “dissipative structures” in nonequilibrium situations. Such possibilities may be of considerable importance for understanding chemical and biological evolution.These ideas can be included in an evolutionary picture in which, following Teilhard de Chardin, the Body of Christ is seen as the future of evolution‐an “ultimate dissipative structure” in which the world of time and change is united with God. Suffering, death, and decay receive their meaning from the future. Within this framework it is therefore possible to believe that the material world of history may be part of the eschatological future and that science provides hints, though not predictions, of how that may happen. (shrink)

We discuss a number of fundamental aspects of modern cosmological concepts, from the phenomenological, observational, theoretical and epistemic points of view. We argue that the modern cosmology, despite a great advent, in particular in the observational sector, is yet to solve important problems, posed already by the classical times. In particular the stress is put on discerning the scientific features of modern cosmological paradigms from the more speculative ones, with the latter immersed in some aspects deeply into mythological world picture. (...) We finally discuss the principal paradigms, which are present in the modern cosmological studies and evaluate their epistemic merits. (shrink)

Guided to the notion of the eternal return by the philosophical intuitions of the Greek antiquity, Nietzsche turned to the physical sciences of his day in order to further his inquiry. This extensive intellectual engagement represented a genuine attempt to investigate the possible continuity of meaning between the mythical tradition, on the one hand, and the rational-empirical (i.e. scientific), on the other. In particular, Nietzsche was intrigued by the manner in which the relationship between myth and science played out in (...) the wide-ranging debates on the eternal recurrence and entropy. Obscuring the view, however, lay the debris of metaphysical imports into the discourse of secular modern science. In the course of his ambitious undertaking to disentangle physics from metaphysics, Nietzsche discerned a possibility for synthesising the scientific explanation for his ‘fundamental conception’ (EH: Z, §1) with the mythical wisdom of the ages. His inferences proved nothing short of explosive. The doctrine of the eternal return of the same, instead of the docile cosmic torpor, urged the radical revaluation of all values. The measure of the eternal return’s power was to dissolve its impersonation – the Übermensch – into a form of well-being. Nietzsche was convinced that his ‘mightiest idea’ (NF-1881:11[148]) illuminated the path we must follow lest we wish to incur the full force of the ‘frightening wisdom of Silenus’ (BT: §4). (shrink)

The estrangement between genetic scientists and theologians originating in the 1960s is reflected in novel combinations of human thought (subject) and genes (investigational object), paralleling each other through the universal process known in chaos theory as self-similarity. The clash and recombination of genes and knowledge captures what Philip Hefner refers to as irony, one of four voices he suggests transmit the knowledge and arguments of the religion-and-science debate. When viewed along a tangent connecting irony to leadership, journal dissemination, and the (...) activities of the "public intellectual" and the public at large, the sequence of voices is shown to resemble the passage of genetic information from DNA to mRNA, tRNA, and protein, and from cell nucleus to surrounding environment. In this light, Hefner's inquiry into the voices of Zygon is bound up with the very subject matter Zygon covers. (shrink)

The article examines the national worldview codes as a prerequisite for national revival. The urgency of studying world outlook codes in modern Ukraine is primarily due to the actualization of powerful manipulative anti-Ukrainian processes that often take the form of “hybrid wars”. The purpose of the article is to show how and based on what principles the main national world outlook codes function during important historical transformations. For this purpose, the article investigates two information and cultural fields, which are based (...) on world-view structures of the mythological type – national and imperial myths. These structures have their branched code systems, which are updated and described in the form of mythology, symbols and signs. Two important issues are additionally considered: encoding information through the codes of other systems and the use of different languages for transmitting the message, which may cause its distortion. The components of Ukraine’s image as the main mythological image with the national code base are analyzed. Much attention is paid to describing the basic code in the national unconscious of the Ukrainian people and its differences from the imperial view of the world. The historical retrospective is depicted on the example of the “Cossack era”, the activities of the “Central Council”, the “Time of Independence”, the “Orange Revolution – 2004”, the “Dignity Revolution – 2013–2014”, military operations in the ATO-zone, etc. Modern examples show the influence of actualization of relevant world outlook codes on political, social, and cultural life. The mechanisms of combining and enhancing world outlook codes, actualized in various spheres – politics, religion, culture, in particular, mass culture, social life – are discussed. The author also considers the distribution of influence of these codes on other areas of life for describing the surrounding world by ordinary citizens. The idea of three waves of national revival in modern Ukraine is proposed. Attention is drawn to the possible risks of ceasing the nation-building processes in the present, as well as numerous perspectives should this “wave” be as productive as possible. (shrink)

This paper argues that efforts to understand historically remote patterns of thought are driven away from their original meaning if the investigation focuses on reconstruction of concepts , instead of cognitive ‘complexes’. My paper draws on research by Jan Assmann, Jean-Jacques Glassner, Keimpe Algra, Alex Purves, Nicholas Wyatt, and others on the cultures of Ancient Greece, Israel, Egypt, Mesopotamia, and Etruria through comparative analyses of the semantic fields of spatial and temporal terms, and how these terms are shaped by their (...) relation to the sphere of the sacred. It shows that there are three super-ordinate timeframes - the cyclical, the linear and the static - each of which is composed of lower-order cycles (days, lunar months, and seasons). These timeframes reflect their cultures’ ideas about the nature, scope and power of the gods, and structure the common point-of-view about the present, the past and eternity. There are also super-ordinate spatial frames which reflect their cultures’ ideas about the heavens and which structure both the sacred precinct and the profane field of action and exchange. Close analysis of texts that use words such as eternity, forever, past, present, and future, for example, do not reveal that there is anything like a general abstract concept of time in virtue of which some thing or event can be said to be in time or to have its own time. Archaic patterns of thought do not differ from our “ modern ” patterns in having different concepts, but in not having anything like concepts at all. (shrink)

[The Complex Self: Empirical and theoretical perspectives] I have throughout this paper emphasized the complexity of the self. This complexity necessitates interdisciplinary collaboration; collaboration across the divide between theoretical analysis and empirical investigation. To think that a single discipline, be it philosophy or neuroscience, should have a monopoly on the investigation of self is merely an expression of both arrogance and ignorance.

Ervin Laszlo's notion of the interrelationship between evolution and creativity as being intrinsic to universal life processes has been influential to the biological and social sciences. Central to Laszlo's thinking is the notion of convergence in biological and social systems that are posited on creative complexity. In this article, I employ Laszlo's concept of creativity in relation to the human religious imagination. Cross-cultural studies of the religious imagination examine the architecture of human consciousness and ways of knowing. These two areas (...) are interlinked and generate new kinds of knowledge and understanding of the self and the world. In this way, the religious imagination is a means of generating new possibilities of mind and consciousness. (shrink)