God’s dice liberates us from the prison of determinism, the hopeless tedium of the cosmic clock and the inevitable death of entropy. We have instead an intelligent Universe, where ever new and evolving life forms thrive on Chaos, where negentropy creates higher order from decaying forms. The clock is not winding down as the second law of thermodynamics had thought, it is ever being created anew. God is back in the picture, not just as the creator of the machine who then left — the ghost in the machine — but as the Strange Attractor, the origin of inexplicable and unpredictable order from chance.
“I would like to propose a range of missing ‘INDIGENOUS’ PRACTICES & PRINCIPLES from the Eco-Socialist goals of these authors. I agree humanity needs an Eco-Socialism, but deepened in understanding all humanity’s ancient ‘indigenous’ (Latin ‘self-generating’) heritage practices over 100s of 1000s of years. It is in these worldwide systematic indigenous practices that eco-socialist theory can find the tested practices, patterns, results & roots for implementation in our precarious times. Humanity through 7000 years of ‘metal-coin-money’ oligarch-led financed colonial invasion & destruction of indigenous practices & heritage, live in a profound AMNESIA, ignorance & alienation against our ancestral once worldwide indigenous eco-socialism. This ancient recall brings us to an integration, needed for implementing successful social practice in human societies, involving complex human equations. The intensions of these authors are honourable but their proposals need to be based in practice & deep reflection on ancestral systems & the economic drivers within.”
Every religion contains, in varying degrees, elements of the soft and the hard. For the sake of world peace, dialogue within religions and among them must strengthen the softer aspects.
In this four-color illustrated journey that is part travelogue and part theological investigation, bestselling author and acclaimed Bible scholar John Dominic Crossan and his wife Sarah painstakingly travel throughout the ancient Eastern church, documenting through text and image a completely different model for understanding Easter’s resurrection story, one that provides promise and hope for us today.
Traveling the world, the Crossans noticed a surprising difference in how the Eastern Church considers Jesus’ resurrection—an event not described in the Bible. At Saint Barbara’s Church in Cairo, they found a painting in which the risen Jesus grasps the hands of other figures around him. Unlike the Western image of a solitary Jesus rising from an empty tomb that he viewed across Eastern Europe, Asia, and the Middle East, the Crossans saw images of the resurrection depicting a Jesus grasping the hands of figures around him, or lifting Adam and Eve to heaven from Hades or hell, or carrying the old and sick to the afterlife. They discovered that the standard image for the Resurrection in Eastern Christianity is communal and collective, something unique from the solitary depiction of the resurrection in Western Christianity.
Fifteen years in the making, Resurrecting Easter reflects on this divide in how the Western and Eastern churches depict the resurrection and its implications. The Crossans argue that the West has gutted the heart of Christianity’s understanding of the resurrection by rejecting that once-common communal iconography in favor of an individualistic vision. As they examine the ubiquitous Eastern imagery of Jesus freeing Eve from Hades while ascending to heaven, the Crossans suggest that this iconography raises profound questions about Christian morality and forgiveness.
A fundamentally different way of understand the story of Jesus’ rebirth illustrated with 130 images, Resurrecting Easter introduces an inclusive, traditional community-based ideal that offers renewed hope and possibilities for our fractured modern society.
This century has seen explosive growth in our knowledge about the human brain and mind due to recent advances in neuroscience, experimental psychology, and neural network modeling, and convergence between those fields. The scientific findings that have emerged confirm that humans have evolved for partnership and cooperation at least as much as they have evolved for domination and competition. Moreover, the findings suggest that partnership interactions promote optimal brain functioning.
We hypothesize that once humans began their anthropocentric journey toward feeling superior to non-human forms of life, we also opened the door for similar attitudes toward Nature as a whole and toward other humans as “different” and “lesser” groups of people. This shift from an Indigenous Worldview to what has become our Dominant Worldview may be the foundation for violence against all forms of diversity. Until we learn to understand, respect and reclaim the worldview that operated for most of human history, whether comparing levels of warfare or numbers of fish in the ocean, social/ecological injustices and environmental degradation will continue unabated. We need to return to a more authentic baseline so as to better establish our goals.
The Liturgy of the Word in Church today connected more dots of meaning and understanding to all life than I could have imagined. It has implications for all of us as many of us proclaim in our Constitutions to be One Nation under God and lose sight of the Primary Axiom of our Faith that has been revealed to us in our Judeo-Christian Scriptures. The epiphany which I had in church today was that the Primary Axiom of my Faith resonated very well without conflict and contradiction with the Primary Axiom of Life-Value which has become the cognitive engine of my life-grounded spiritual growth and development. And what I have grown to realize, from this life-grounded lens, is that the Word of God is in truth and in fact infallible, but where we fall short and become fallible is in the interpretation of this Word and its application to the embodied flowerings of all of our felt side of being, thoughts and actions as manifested in all of our life’s beings, becomings and doings. Read More
IN RECENT years a major transformation in the understanding of health and disease has taken place. The emphasis has shifted from a simplistic, reductionist cause-and-effect view of the medical model to a complex, holistic, interactive, hierarchic systems view known as an ecologic model. That shift may be so profound as to constitute a paradigm shift or a change in the collective mind set and world view regarding what the rules are and what is possible.1
An ecologic model of human health is consistent with the broad field of human ecology, which is “the study of the interactions of man and human society with the environment. It is concerned with the philosophy and quality of life in relation to the development of biological and geological resources, of urban and rural settlements, of industry and technology and of education and culture.”2(p1)
To paraphrase Pierre Dansereau,3 human ecology is the study of the issues that lie at the intersection of environment and culture. Public health lies within the broad field of human ecology.4 A public health model of the human ecosystem, such as the one that follows, helps greatly to clarify the interaction of culture with environment within the context of the holistic, interactive, and hierarchic nature of health. Read More
Reproduced from: https://hackernoon.com/design-for-human-and-planetary-health-a-transdisciplinary-approach-to-sustainability-e83ed741c63d Design for human and planetary health: a transdisciplinary approach to sustainability WIT Transactions on Ecology and the Environment, Vol 99, © 2006 WIT Press, ISSN 1743–3541 (on-line) D. C. Wahl, Centre for the Study of Natural Design, University of Dundee, Scotland, UK Abstract This paper explores various integrative frameworks that are contributing to… Read More