The contents of this book were originally delivered at Trinity College in the autumn of 1919 as the inaugural course of Tarner lectures.

This book sketches the contours of a vision that moves beyond the dominant paradigm or worldview that underlies and governs modernity. It does so by drawing on the remarkable leap in human consciousness that occurred during the Axial Age and on a cross-pollination of what are arguably the three most comprehensive integrative metatheories available today: Complex thought, integral theory and critical realism - i.e. a complex integral realism. By deploying the three integrative metatheories this book recounts how the seeds of (...) a number of biases within the Western tradition - analytical over dialectical, epistemology over ontology, presence over absence and exterior over interior - were first sown in axial Greece, later consolidated in European modernity and then challenged throughout the 20thcentury. It then discusses the remedies provided by the three integrative philosophies, remedies that have paved the way for a new vision. Outlining a 'new axial vision' for the twenty-first century which integrates the best of premodernity, modernity and postmodernity within a complex integral realist framework, this book will be of interest to students and scholars of the Axial Age, critical realism, integral theory and complex thought. It will also appeal to those interested in a possible integration of the insights and knowledge gleaned by science, spirituality and philosophy. (shrink)

Published posthumously in the early 1920's, Max Weber's Economy and Society has since become recognized as one of the greatest sociological treatises of the 20th century, as well as a foundational text of the modern sociological imagination. The first strictly empirical comparison of social structures and normative orders conducted in world-historical depth, this two volume set of Economy and Society—now with new introductory material contextualizing Weber’s work for 21st century audiences—looks at social action, religion, law, bureaucracy, charisma, the city, and (...) the political community. Meant as a broad introduction for an educated general public, in its own way Economy and Society is the most demanding textbook yet written by a sociologist. The precision of its definitions, the complexity of its typologies, and the wealth of its historical content make the work an important challenge to our sociological thought: for the advanced undergraduate who gropes for her sense of society, for the graduate student who must develop his own analytical skills, and for the scholar who must match wits with Weber. (shrink)

This chapter addresses philosophical questions raised in contemporary work on cosmology. It provides an overview of the Standard Model for cosmology and argues that its deficiency in addressing theories regarding the very early universe can be resolved by introducing a dynamical phase of evolution that eliminates the need for a special initial state. The chapter also discusses recent hypotheses about dark matter and energy, issues that it relates to philosophical debates about underdetermination.

Organization in a tangled world -- Process views of organization -- Alfred North Whitehead on process -- Bruno Latour on relativizing the social, and the becoming of networks -- Niklas Luhmann on autopoiesis and recursiveness in social systems -- James March on decision processes and organization : a logic of streams -- Karl Weick on organizing and sensemaking -- A scheme for process based organizational analysis -- Some implications for organizational analysis.

Alfred North Whitehead published no book or article strictly on aesthetics. Nonetheless, in his philosophical writings he mentions several times that aesthetic experience is the key to his metaphysics. In fundamental places of his philosophical system, moreover, he uses expressions like ‘aesthetic experience’, ‘aesthetic fact’, ‘aesthetic unity’, and ‘aesthetic order’. These expressions do not, however, refer to human conscious experience alone, but to all entities of the universe. That has led some scholars to the conviction that these terms are used (...) in a purely technical sense and therefore do not refer to the sphere of aesthetics. The author of the current article seeks to demonstrate that these terms do refer to the sphere of aesthetics. The argument set out here consists in three steps. In the first, the author presents Whitehead’s philosophical method of imaginative generalization. In the second step, the author presents the fundamental ontological unit (the actual occasion) of Whitehead’s philosophy, and points out that Whitehead describes it using aesthetic terms that are employed in a broad sense. In the third step the author presents Whitehead’s view of aesthetic understanding. At the end of the article, it is demonstrated that although Whitehead did not develop his analysis of aesthetic understanding into a consistent theory, it forms the background to all his metaphysical books. (shrink)