Tag Archives: philosophy/religion

John Humphrey Noyes

“John Humphrey Noyes: (1811-1886) U.S. social reformer. Born in Brattleboro, Vermont, he studied for the ministry at Yale and declared his belief in ‘perfectionism,’ announcing that he had achieved a state of sinlessness. In 1836 He organized a community of ‘Bible communists’ in Putney, Vermont, where he advocated free love and ‘complex’ marriage as opposed to ‘simple’ or monogamous marriage. Arrested for adultery in 1846, he fled to Oneida, New York, where he established the Oneida Community, which he led until 1879, when he fled to Canada to avoid legal action. He wrote several books on perfectionism and a history of U.S. utopian communities.”

Excerpted from: Stevens, Mark A., Ed. Merriam-Webster’s Collegiate Encyclopedia. Springfield, Massachusetts: Merriam-Webster, 2000.

Book of Answers: Poor Richard’s Almanack

“How long was Poor Richard’s Almanack published? Benjamin Franklin published it in Philadelphia from 1733 to 1758. After 1748, the almanac was called Poor Richard Improved. Franklin sold it in 1758, but it continued to be published until 1796.”

Excerpted from: Corey, Melinda, and George Ochoa. Literature: The New York Public Library Book of Answers. New York: Simon and Schuster, 1993.

John Locke on Common and Uncommon Knowledge

“New opinions are always suspected, and usually opposed, without any other reason but because they are not already common.”

John Locke, An Essay Concerning Human Understanding “Dedicatory Epistle” (1690)

Excerpted from: Schapiro, Fred, ed. The Yale Book of Quotations. New Haven: Yale University Press, 2006.

The Doubter’s Companion: Absolute

“Absolute: Nothing is absolute, with the debatable exception of this statement and death, which may explain why political and economic theories are presented so seriously.

Absolutism is a deadly serious business. If even a hair’s breadth of space is left around the edges of a theory, doubt may be able to squeeze through. The citizen may then begin to smile and wonder whether the intellectual justifications of power are really nonsense. Few within the expert elites see themselves as ideologues and yet they quite happily act as carriers of truth in whatever their field.

Whether it reveals the dictatorship of the proletariat or the virtues of privatization, truth is ideology. Not their truths, our elites say. They are simply delivering the inevitable conclusions of facts rationally organized. Absolutism is the weakness of others. Our elites have the good fortune simply to be right.”

Excerpted from: Saul, John Ralston. The Doubter’s Companion. New York: The Free Press, 1994.

Cultural Literacy: Separation of Church and State

Given the zeitgeist, particularly as defined by the current Supreme Court of the United States, now seems like a good time to post this Cultural Literacy worksheet on the concept of the separation of church and state. This is a full-page document with a reading of five sentences, two of them longish compounds, and seven comprehension questions. The reading does a nice job of explaining the ambiguity of the Establishment Clause of the First Amendment (which I, like other First Amendment absolutists, I expect, wish weren’t there) without ever mentioning the term.

So there might be a way of turning this document into something of a treasure hunt for the term “Establishment Clause.” Or something else entirely.

If you find typos in this document, I would appreciate a notification. And, as always, if you find this material useful in your practice, I would be grateful to hear what you think of it. I seek your peer review.

Fable

“Fable: A short tale, usually epigrammatic, with animals, men, gods, and even inanimate objects as characters. The action of a fable illustrates a moral which is usually (but not always) explicitly stated at the end. This moral often attains the force of a proverb. The fable form appears early in man’s cultural development, being a common part of the oral folk literature of primitive tribes. It appeared in Egyptian papyri of c1500 BC, and in Greece a recognizable fable was included in the works of Hesiod in the 8th century BC. By far the most famous fables are those attributed to Aesop, a Greek slave who lived about 600 BC. In India the fable also appeared early, the great Indian collection, the Panchatantra, having been composed in the 3rd century. Modern fables have been dominated by the genius and style of La Fontaine, the great French fabulist of the 17th century, who wrote fables in polished and witty poetry that have been widely translated and imitated.”

Excerpted from: Murphy, Bruce, ed. Benet’s Reader’s Encyclopedia, Fourth Edition. New York: Harper Collins, 1996.

The 23 Enigma

“In Tangier in 1960 the Beat writer William Burroughs met a sea captain called Captain Clark, who boasted to him that he had never had an accident in twenty-three years; later that day Clark’s boat sank, killing him and everyone on board. Burroughs was reflecting on this, that same evening, when he heard a radio report about a plane crash in Florida: the pilot was another Captain Clark and the plane was Flight 23. From then on Burroughs began noting down incidents of the number 23, and wrote a short story, 23 Skidoo.

Burroughs’ friends Robert Anton Wilson and Robert Shea adopted the ’23 Enigma’ as a guiding principle in their conspiratorial Illuminatis! Trilogy. Twenty-threes come thick and fast: babies get 23 chromosomes from each parent; 23 in the I-Ching means ‘breaking apart’; 23 is the psalm of choice at funerals; and so on. All nice examples of selective perception or, as Wilson put it, ‘When you start looking for something you tend to find it.’ The composer Alban Berg was also obsessed with the number, which appears repeatedly in his opera Lulu and in his violin concertos.”

Excerpted from: Rogerson, Barnaby. Rogerson’s Book of Numbers: The Culture of Numbers–from 1,001 Nights to the Seven Wonders of the World. New York: Picador, 2013.

Athanasius Kircher

In keeping with this morning’s apparent theme of arcane and forbidden knowledge, here is a reading on Athanasius Kircher along with its accompanying vocabulary-building and comprehension worksheet. Do you know about Kircher? He is in many respects the representative Renaissance man; he wanted to know everything. This reading, in the “Additional Facts” section does observe that Kircher at one point was in possession of the Voynich Manuscript, one of European intellectual history’s great enigmas and the kind of thing that would have fascinated me in middle or high school.

If you find typos in these documents, I would appreciate a notification. And, as always, if you find this material useful in your practice, I would be grateful to hear what you think of it. I seek your peer review.

Illuminism

Illuminism: A pseudoscientific movement of mystics and visionaries in the 18th century which influenced literature in the 19th century. At first inspired by Christian doctrines, illuminists sought to live according to the Gospel and to regenerate their souls by direct contact with the divine. They also, however, believed in spiritism, magnetism, alchemy, and magic and professed to invoke the invisible and the arcane. Among the more famous illuminists were Swedenborg, who conversed with the dead; Lavater a believer in black magic , who thought to contact God by magnetism; Claude de Saint Martin (“the unknown philosopher”), who sought to hasten the coming of Christ by meditation and prayer; Mesmer (see MESMERISM); the Comte de Saint-Germain, who pretended to be several hundred years old and to possess the elixir of eternal life; Franz Joseph Gall, who founded the pseudoscience of phrenology, the study of the relationship of skull shape to character traits; and the famous “Count” Alessandro di Cagliostro, a charlatan who performed feats of magic and alchemy, founded a secret Masonic sect, and narrowly escaped death at the hands of the Inquisition. A reaction against 18-century rational philosophies, illuminism under many names (e.g. millenarianism, syncretism, neopaganism, pythagorism, theosophy, etc.) influenced some writers of the romantic period. It revived a sense of religious exaltation and created, or recreated, a need for the infinite merged with a sense of the inner life.”

Excerpted from: Murphy, Bruce, ed. Benet’s Reader’s Encyclopedia, Fourth Edition. New York: Harper Collins, 1996.

The Doubter’s Companion: Hard Work

“Hard Work: The work ethic remains a popular explanation for the success of the West. This doubtful argument relies heavily on comparing humans to insects such as ants. Above all, the work ethic has a feel about it of low-level morality aimed at the poorer end of society.

There are lots of poor in the world who work all the time. On the other hand, large deposit banks, although non-productive, have been among the most profitable institutions over the last half-century. Their executives continue to work relatively short hours. The executives of large, publicly traded corporations work longer hours than the poor. And they compete with each other—not with other corporations—to work ever harder; by spending more of each day at their desks processing paper and developing relationships. This benefits their reputations and their careers. There is no proof that it has an effect on productivity or profits or the corporation.

Entrepreneurs are quite different. They usually have to work very hard in order to create their enterprise in order not to have to work hard later on in their lives. In other words, they create in order not to work.

To the extent that the west has succeeded, it is probably the result not of work but of innovation—not just technological, but social, intellectual, political, verbal, visual, acoustical, even emotional. In order to innovate some have spent a great deal of time thinking and experimenting, perhaps more than any other civilization in history.

Technological innovation in particular continues as if we were on an unstoppable roll. Yet our structures do not as a rule reward physical hard work. What they do favor is a narrowly defined type of intense labor that is best described as white-collar slogging.”

Excerpted from: Saul, John Ralston. The Doubter’s Companion. New York: The Free Press, 1994.