The present text aims to discuss the proximity between two central concepts in the works of two authors: “syntropic agriculture” and the “Neganthropocene,” respectively in the works of Ernst Götsch and Bernard Stiegler. First, a review of the terminology of the terms “syntropy” and “negentropy” is carried out, establishing that the terms are quasi-synonymous. Secondly, a succinct explanation of syntropic agriculture as an “epistemological key” is offered, one very similar to that of Isabelle Stengers and Ilya Prigogine from Order out of Chaos. Second, an explanation of its origin in indigenous cosmology, as expressed by Viveiros de Castro in Cannibal Metaphysics, is outlined. Syntropic agriculture is one of the ramifications of techniques carried out in agroforestry systems and, therefore, is also called “successional agroforestry systems” (SAFs). It has been used not only for reforestation, but also for small and large-scale agricultural production. The big differences between syntropic agriculture and other agroforestry systems are how the biodiversity of cultivated species is emphasized and how ecological succession is used as a guide to cultivation. That is, syntropic agriculture mimics the processes carried out by ecological succession. The role of human beings is also great, given that the farmer needs to act constantly, intervening in cultivation, sowing, and pruning. Thus, syntropic agriculture establishes the height of syntropy when there is an organization similar to that of a forest, but above all similar to a forest in which man is properly equated. At this point, a parallel is drawn between this model of agriculture and that carried out by Amazonian indigenous peoples, which most likely gave rise to the Amazon Forest.
In this article, I investigate the literary representation of the religious convictions and political strategy of neo-Nazi ideologues who are influential in rightwing authoritarian movements in the USA today. The reason that I do this is because in contemporary fascism, the novel has replaced the political manifesto, the military manual and proselytizing testimony, since fiction can evade censorship and avoid prosecution. I read William Luther Pierce’s <i>Turner Diaries</i> and <i>Hunter</i> together with his text on speculative metaphysics and religious belief, <i>Cosmotheism</i>. Then, I turn to Harold Covington’s <i>Northwestern Quintet</i> with <i>The Brigade</i>, reading this with Christian Identity and his own conception of Nazi religious tolerance. Finally, I look at OT Gunnarsson’s <i>Hear the Cradle Song</i>, reading this together with discussions of racism in Californian Odinism. I propose that what this literature shows is that the doctrinal differences between the three main strands of neo-Nazi religion—Cosmotheism, Christian Identity and Odinism—are less significant than their common ideological functions. These are twofold: (1) the sacralization of violence and (2) the sanctification of elites. The dystopian fictions of fascist literature present civil war scenarios whose white nationalist and genocidal outcome is the result of what are, strictly speaking, supremacist death cults.
This paper intends to visit the relationship among Allah Almighty, man and cosmos from Islamic philosophical outlook along with a pivotal discourse from the Holy Qur’Én especially in the light of SËrah al-RaÍmÉn. After visiting fundamental concepts of metaphysics, it is important to grasp the mutual links between microcosmic and macrocosmic entities in relation to the entire kingdom and its Creator. Contemplating this nexus, one may be familiar with the ethics, etiquettes and attitude to exercise these moral values and conduct accordingly. It is to locate oneself at the best and ideal position in the universe for physical and spiritual nourishment. Employing qualitative research methodology, themes like concept of Allah Almighty in Islam, perfect man and universal panorama from Qur’Énic weltanschauung is deliberated succinctly. Regarding this mutual link, it is imperative to know that how the Holy Qur’Én broadens one’s mental horizon in this direction. It leads us to ponder our attention grasping what wisdom is associated with universal rhythm and human existence where both are in the same boat in relation to their Creator. This paper endorses the modus operandi in accordance with everlasting teaching of the Perfect Man (Øal Allah-u-‘alaihe wa sallam) in which overall discourse revolves around the concept of “Ultimate Reality” either observing multiple universal phenomena or meditating one’s own self
Whitehead è un matematico che conferisce pieni poteri al sentimento. La cosmologia speculativa che elabora in Processo e realtà è un’estetica trascendentale in cui il sentire è elevato a condizione reale di ogni esperienza. Non, quindi, un’estetica trascendentale in senso kantiano. La filosofia dell’organismo si propone di invertire il procedimento con cui Kant deriva il mondo dal soggetto, e ‘sentimento’ è proprio il nome del processo con cui il soggetto emerge dall’oggetto. Kant era andato vicino a scoprirlo quando ha fatto della sensazione la porta della percezione. Ma la sua imprevedibilità – sinonimo di variabilità, soggettività e aposteriorità – lo costringe a lasciarla fuori dall’analisi trascendentale. Whitehead, al contrario, ridefinendo lo statuto della soggettività in termini di sentire, la recupera e, scopo di quest’articolo, è mostrare in che modo vi riesca, ossia in che modo si passi dalla causa come categoria alla causa come sentimento.
Islamic art is distinguished from other arts by being the most widespread art for the expansion of the Islamic empire that extended from China eastward to Spain westward. The Muslim artist discovered his own aesthetic principle, which transcends the visual world to an independent and regular world, taking the metaphysical trend of Islamic symbolism and placing it according to the justifications of pure aesthetic beauty with the aim of showing the beauty of creation and the divine power in it. It also sought for higher self-expression.The Muslim artist built his metaphysical philosophy (thought) by sensing the constant existence of God and his certainty of His existence, which allowed the existence of a reciprocal relationship between him and the universe with all its wonders confirming the greatness of divine presence.The history of art carries with it a reciprocal relationship between the symbolic and doctrinal thought. This relationship influenced the thought and conscience of the Muslim artist, which crystallized the link between symbolism in Islamic art and the content of metaphysical ideological thought.Whereas printed textiles have an important role to play in enriching tourism facilities in various aspects, they affect the recipient and reflect the extent of culture of the community in which these facilities are found, which requires studying the design ideas and solutions stemming from the spirit and heart of the surrounding society to achieve design results that reflect the spirit, thought, culture and consciousness of Egyptian society. The metaphysical trend came to go beyond Islamic symbolism as a kind of improved perspective towards Islamic thought compared to what it currently suffers from in being described with terrorism and brutality.Research Problem: The research problem lies in the answer to the following question: Does the metaphysical trend of the Islamic symbol achieve aesthetic characteristics that can be used in the design of textile pendants?Research Objectives: Derivation of symbolic indications of Islamic units and their implications. Utilization of Islamic symbolic formulas in the creative designs suitable for textile textiles.Research Hypotheses:1- Symbolic semantics of some Islamic units help to deepen the Islamic philosophy and improve the perspective towards Islamic art as a moral and spiritual art and is not intended for any materialistic aspects.2- The Islamic symbolic formulas are considered to be the inspiration for the design ideas of printed textiles.Research Limitations: Studying the metaphysical trend of some formulas of Islamic symbolism.
Ethics Primer makes an exciting reading which updates an earlier edition of Karol Wojtyła’s moral treatise, That Christ May Make Use of Us. Being a bilingual edition, it appeals to a wider audience as a resource book on the objective principles of moral life and their applications. It also serves as a polemic work against various misunderstandings arising from ethical naturalism or materialism. This means that Wojtyła resorted to the application of general metaphysical principles in order to construct an integral anthropology for ethics. This system testifies to the consideration of metaphysical method of investigation, a kind of method of realistic apprehension as cultivated by the Lublin Philosophical School of which Wojtyła was also a member. This method actually “strives to have ultimate cognition of reality in its essential, necessary, and universal (transcendental) structures.”
Max Scheler's Reformation of Philosophy of Religion
The following contribution aims to show the relevance of Max Scheler's reflections on the relation of Christianity and modernity for the present situation. It interprets Scheler's philosophy of religion in terms of a principle of reformation that can be implicitly found in Scheler's critical assessment of the historical impact of Lutheran Protestantism. Scheler's principle of reformation provides four criteria: (i) autonomy of the religious sphere, (ii) dialectics of life and spirit, (iii) community beyond religious denominations, and (iv) metaphysical determination of the divine. On that basis, we will see that Scheler's "catholic” phenomenology of religion from 1921 only partly meets his own criteria, whereas his "post-catholic” metaphysics of panentheism, developed after 1922, is more suitable to meet these criteria. Two factors are crucial: First, the divine is characterized by a fundamental metaphysical tension between spirit and vital impulsion, which leads to transferring the responsibility of balancing this tension to the history of mankind. Second, the community that corresponds to this metaphysical conception is not delimited by religious denomination but is integrated by solidarity among all human and living beings instead.