Events

We live in a challenging time of transition which promises both hope and peril.  How are we to navigate a course that will take us from a story of separation, competition, and distrust to a new narrative of inter-being, cooperation, and love? How do we begin to give up and move beyond an incoherent and too often destructive structure of consciousness and a world which seems rarely to see the mediating presence of what has been called ‘evolutionary love’?

What is philosophy? Why do we philosophise? And why, in a time of crisis, does philosophy matter?

In a time of crisis, the temptation is often to withdraw, to fall back on our own resources, or to batten down the hatches. But in this talk, writer and philosopher Will Buckingham will explore how Levinas sets out a more challenging, and more fruitful, path. Weaving together philosophy and storytelling, he will argue that in a time of crisis, the greatest philosophical demand may be this: to open up the door.

David Bohm has been described as one of the most significant and original thinkers of the twentieth century whose interests and influence extend well beyond the field of physics to include philosophy, psychology, language, religion, art, creativity, thought, and education. Underlying his innovative approach to these many different issues was the fundamental idea that beyond the visible, tangible world there lies a deeper, implicate order of undivided wholeness.

It is well known that David Bohm’s causal interpretation of quantum mechanics and its development with Basil Hiley offers a realist ontological view of particles, waves, quantum potential, and active information (Bohm 1952, 1985, 1988, 1989, 1990; Bohm and Hiley 1975, 1987, 1993). However, the other epistemological and metaphysical underpinnings of the causal interpretation are still in need of detailed scrutiny. This presentation will explore two other realist components in Bohm’s thinking which bear some resemblance to Aristotle’s philosophy. The familiar argument from laws to the existence of the quantum objects and the reality of their properties will be only briefly mentioned. The focus will be on Bohm’s peculiar methodology of intuitive intelligibility (II), and his argument for the two metaphysical properties of causal powers, which bear clear similarities to Aristotle’s epistemology and metaphysics.

Il seminario si articola in un’alternanza di momenti di spiegazione e altri di sperimentazione pratica delle idee del fisico quantistico David Bohm: la vita e lo sviluppo del suo pensiero, la tecnica metamorfica riletta alla luce del concetto di ordini di realtà, la connessione tra fisica e senso della vita, e la ricerca del superamento della coscienza individuale attraverso il dialogo bohmiano.

Stephen is a poet of non-negotiable truths; a teacher who always talks about the very same ineffable but never says the same thing twice. He is sometimes known as “grief-walker” due to his insistence on avoiding the pervasive absurdity of the current cultural imperative to “die not dying”. Life includes everything (also death). Is science dying? Is dying a deity? In the face of culture failure, we will discuss a method of inquiry that can reveal (and perhaps heal) our death phobia, grief illiteracy, and amnesia of ancestry. Beyond the current pernicious triad “cope, hope & dope”, we will acknowledge our own ectopic ideas and cultural homelessness.

The topic of the sacred is immense, as I confirmed to myself when I wrote a very long chapter on it in The Matter with Things. I have chosen to approach it here by directing our attention, as it might seem at first, to one side: on the soul. I will argue that the sacred exists not simply in this or that thing—an object, a place, or an act—but in the relationship between whatever it is beyond ourselves that we recognise as sacred and that part of our being that has been traditionally referred to as the soul; that this relationship is one of the reasons for evolved beings such as ourselves to have come into existence; that whatever else it may be, the soul is a faculty, like intellect or eyesight, but much more than, and more important than, either; and that our sense of the sacred is both driven by, and in turn drives, the actively receptive attention paid by the soul. I suggest that the soul is in process, and that it is one task of our lives to grow the soul—an important task, because much depends on it: we can, like attentive or neglectful gardeners, nourish, stunt the growth of, or extinguish, that soul. I suggest that therefore we need first to attend to our souls if we are to recover the sacred, and I make a few exploratory forays into what we can (and cannot) say about the soul, and how it might be integrated into a new cosmology.