Tag Archives: philosophy/religion

Power of 12

“One of the cornerstones of human life is that there are twelve months in a year. Recent archaeological discoveries suggest that we have been notching off the days of the cycle of the moon for hundreds of thousands of years, using stone tools to mark bone. And it must have been one of our first pieces of inherited science that the counting off of twelve moons fitted magically into the annual miracle of the changing seasons. As there are (very nearly) thirty days in each lunar month, one of the very first joys of multiplication must have been that when multiplying these twelve months by thirty, you create 360, which is (roughly) how many days there are in the year. So we have always divided up the heavens—and any circles we come across—into 360 degrees.

The added harmony of the tides, and the female cycle of fertility fitting into the lunar months, provided further proof that there was a pattern and an order to the world. And one of those patterns was very clearly that twelve moons make one year. This innate power of twelve was further reinforced when the heavens, through which the sun was imagined to process, were also neatly divided into twelve segments. Each of the twelve signs of the Zodiac were allotted 30 degrees of the Heavenly circle very early on in mankind’s construction of an ordered world. This would later be reinforced by other twelvefold divisions, aspiring to create the same graceful, ordered inevitability.

These twelvefold divisions of the night sky and the moon also made for very easy organization. A clan or a district could become associated with a particular month, and so, whether it was taking turns to guard a citadel, provide food for a shrine or furnish a choir for the temple at the next full moon, it became almost a natural habit of mankind to form themselves into twelve.”

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.

Blasphemy

“Blasphemy (noun): Language or an expression that flouts the name of god or religious sensibilities; irreverence or cursing; an offensively impious expression. Adj. blasphemous; adv. blasphemously; n. blasphemer; v. blaspheme.

‘He was quite aware that a number of the men saying their prayers were also watching him closely with murder in their eyes, and it seemed to stimulate him to fresh feats of imaginative blasphemy.’

Katherine Anne Porter, Ship of Fools”

Excerpted from: Grambs, David. The Random House Dictionary for Writers and Readers. New York: Random House, 1990.

Thomas Henry Huxley to Samuel Wilberforce on Charles Darwin

[Replying to Bishop Samuel Wilberforce in their debate on Charles Darwin’s theory of evolution, Oxford, England, 30 June 1860:] “A man has no reason to be ashamed of having an ape for his grandfather. If there were an ancestor whom I should feel shame in recalling it would rather be a man—a man of restless and versatile intellect—who, not content with an equivocal success in his own sphere of activity, plunges into scientific questions with which he has no real acquaintance, only to obscure them with an aimless rhetoric, and distract the attention of his hearers from the real point at issue by eloquent digressions and skilled appeals to religious prejudice.”

Quoted in Leonard Huxley, Life and Letters of Thomas Henry Huxley (1900)

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

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.