Born in Toronto in 1939, the third son of a prominent Canadian barrister, McMurtry was educated as tuition-free scholar-athlete at Upper Canada College (1951–57). He then read English (1957–61 BA) at Trinity College, University of Toronto, graduating with A standing while receiving the Clough Memorial Trophy (Outstanding Athlete Award) during his B.A. Subsequently, McMurtry starred as professional football player for Calgary Stampeders during his Master’s studies in philosophy (1961–62, MA awarded 1963), to which he brought his rare experiences as an elite athlete, developing thereafter philosophy of sport and competition qua areas of original research (e.g. McMurtry 1974 & 1983) and, more deeply, ground-breaking critiques of self-maximising games as a general model of rationality (e.g. economic and contract theory; cf. McMurtry, 1984b, 1997b, 2011 & 2012).
At about one o’clock, as I was working on a lecture, an email notification popped up. John McMurtry, path-breaking Canadian philosopher, my doctoral dissertation supervisor, and critical interlocutor and friend for 25 years had died.
Hi – I’m reading “Prayers of the Cosmos: Reflections on the Original Meaning of Jesus’ Words” by Neil Douglas-Klotz, Matthew Fox and wanted to share this quote with you.
- Remembrance: The Birth of New Creation and Liberty
Wela tahln l’nesyuna
Ela patzan min bisha
(KJV version: And lead us not into temptation, but deliver us from evil)
…So the bottom line becomes basically we should seek to organise the economy around meeting human needs rather than around servicing elite consumption and capital accumulation. And that requires a pretty dramatic shift from sort of the status quo of our economic system…
… we have to bring in concepts from like the literature on rationing, like a rationing framework is maybe more powerful here and more just, you know, first ensure that everyone has access to what they need, and then tax additional unnecessary consumption..
This book seeks to explain the meaning of life from a materialist standpoint where it faces its greatest challenge – the certain death of our embodied being. Jeff Noonan lucidly argues across metaphysics and moral and social philosophy for the ultimate meaning, not meaninglessness, of human life created by the limit of certain death. The implicit assumption is that there is no otherworldly life after death, or immaterial God source, or destiny of the individual soul beyond this world or any supra-or-extra-terrestrial meaning.
Reproduced from: https://www.psychologytoday.com/us/blog/the-hidden-spring/202102/journey-the-source-consciousness A Journey to the Source of Consciousness http://www.psychologytoday.com Here is a 13-point synopsis of a book I published in the U.S. last week: The Hidden Spring. 1. The great 19th-century physiologist Johannes Müller believed that animate organisms “contain some non-physical element or are governed by different principles than are inanimate things.” Helmholtz, Brücke, du… Read More
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This paper sets out the neurobiological underpinnings of the core theoretical claims of psychoanalysis. These claims concern (1) innate emotional needs, (2) learning from experience, and (3) unconscious mental processing. The paper also considers the neurobiological underpinnings of the mechanisms of psychoanalytic treatment — a treatment which is based on the aforementioned claims. Lastly, it reviews the available empirical evidence concerning the therapeutic efficacy of this form of treatment.
In this paper, we investigate the implications that a general view of complexity – i.e. the view that complex phenomena are irreducible – hold for our understanding of ethics. In this view, ethics should be conceived of as constitutive of knowledge and identity, rather than as a normative system that dictates right action. Using this understanding, we elaborate on the ethics of complexity and the complexity of ethics. Whilst the former concerns the nature and the status of our modelling choices, the latter denotes a contingent and recursive understanding of ethics. Although the complexity of ethics cannot be captured in a substantive normative model, we argue that this view of ethics nevertheless commits one to, what we term, ‘the provisional imperative’. Like Kant’s categorical imperative, the provisional imperative is substantively-empty; however, unlike Kant’s imperative, our imperative cannot be used to generate universal ethical principles. As such, the provisional imperative simultaneously demands that we must be guided by it, whilst drawing attention to the exclusionary nature of all imperatives. We further argue that the provisional imperative urges us to adopt a certain attitude with regard to ethical decision-making, and that this attitude is supported and nurtured by provisionality, transgressivity, irony, and imagination.