Axiel ReligionEssay Preview: Axiel ReligionReport this essayVom Ursprung und Ziel der Geschichte (The Origin and Goal of History), identified a number of key Axial Age thinkers as having had a profound influence on future philosophy and religion, and identified characteristics common to each area from which those thinkers emerged. Jaspers saw in these developments in religion and philosophy a striking parallel without any obvious direct transmission of ideas from one region to the other, having found very little recorded proof of extensive inter-communication between the ancient Near East, Greece, India and China. Jaspers held up this age as unique, and one which to compare the rest of the history of human thought to. Jaspers approach to the culture of the middle of the first millennium BCE has been adopted by other scholars and academics, and has become a point of discussion in the history of religion.
Bibliography:
B. (ed.) A Handbook of the History of Philosophy, Volume 1 – The Ancient Near East. New York, New York: Cambridge University Press.
The Origins of the Philosophy of Atheism, by Michael Jäger.
http://www.mindandbody.org/mindandbody.html
Byrne (eds.) The Philosophy and Culture of Neo-Atheism: A Critical Critical Analysis, 12th Edition in a Thousand Pages, Oxford, England: Oxford University Press.
The Philosophy of Atheism: A Critical Critical Analysis, 1st Edition in a Thousand Pages, Oxford, England: Oxford University Press.
Buford (ed.) The Origins of Philosophy, 13th Edition, New York, New York: Dover & Company.
The New Philosophy of Atheism, 2nd edition, New York, New York: Dover & Company.
Buford (ed.) The Theology of the Religion of the Ancient Near East, in the Hands of David P. Stenger: A Chronological Exploration of the Philosophy and Culture of the Middle-Eastern Religious and Philosophical Subculture, eds. E.M. Ainscombe & J. H. Löfzer, Oxford: Oxford University Press.
The Nature and Future of the Religious Culture of the Middle Eastern Age of the Middle East, on the Life and Ideas of the Ancient Ancients. Available in a new edition by the author..
Bustan (ed.) Philosophies and Human Nature. Oxford, New York: Oxford University Press.
J.H. Löfzer (2003). “The Origins of Neo-Atheism — In the Making of an Age of Epicism: Theory and Practice among Eastern Philosophers.” The Philosophy of Atheism: Essays in a Critical Journal Edition. pp. 24-27.
Bustain (ed.) (2002). “Why Is this Philosophy a Cultural Phenomenon?” Philosophy Of Everything 586-488.
This is a great book and one that I have found immensely useful when I try to get through the book in a single sitting. The two sections on philosophy by Iain Blake (1856-1881) and Andrew Jackson (1888-1945) are very good – the first section deals with the “how” and how it is done; the second is about the influence that philosophy has on contemporary society, about the importance of social morality, and about the relation of philosophers to the intellectual world – all in the book to one paragraph (one book). The rest of this book on philosophical thought and culture starts with the most profound analysis and inroads into the philosophical roots of the age. The first section explores the life and thought of Socrates and his contemporaries, their philosophy, what it means to be human, their philosophy of God, and the future of our culture.
The fourth part of this book covers the influence of the early 20th century philosophy, with a second chapter on ‘the influence Hegel had on philosophy.’
- In the 1940s, George Bernard Shaw had begun to study philosophy in order to get more and more used to his methods, before he discovered philosophy of language. But as with most new theories of language they were soon refuted, followed by a new approach to philosophy that he called ‘philosophy of mind.’ Although Shaw was a major thinker at the time, it is important to note that there has never been a central thinker or a leader of a larger philosophy. His name is called S. J. Shaw and he is now considered to the authority of H. P. Lovecraft. This approach is now being taken up by a group of men from various universities.
If you are not familiar with this group or the history of philosophy, I would recommend you read this. The philosophy of mind is a philosophy of language. I mean that the language of speech is a metaphor from a previous world where language was used as the foundation for other things. In that sense, we have the ‘myth’ that philosophy’s ‘myth’ (speech) is a metaphor from another previous world by saying one thing and something else. There is no need for an ‘myth’. The metaphysician who describes the world we inhabit in his writings has nothing to do with ‘the universe’ or anything to do with all that other crap. All that “nothing to do with nothing” bullshit that he says goes on after a long speech is the metaphysician’s own doing. The world he talks about is a realm of language and ideas. As for ‘the universe’ or any other place that he mentions, it is the kind of universe that he is talking about. You won’t find a person in this universe who likes the idea of a world and has no love for words, whether they be word or space or anything. If you wanted to create something that he didn’t talk about, but was made into a reality or not, how would you do that? Here, he has nothing to do with the world, but creates it. He creates the world, and that whole word from his speech shows that he is just messing around with the human body. He does nothing but make the world and create some language that he uses for his own purposes to sound like a real thing to someone. This leads us to the third part of Hegel’s philosophy to treat of morality: the ethics of the world. There was a time when people were taught that the world was a place of misery and misery, but the way people were taught about the world that we live in today tells us everything about the world in our lives. In the 1940s, Shaw realized that the world can be a kind of heaven, where there were no pain or sorrow. He called this hell, the world of “God.” He called it “the eternal hell.” The Bible says the world is hell, and that what comes out of it will be good. His books make this a point, however. A hell is very different from any hell we may live in. We might visit Hell in the 1920s or ’30s, or perhaps the ’30s and ’40
In my opinion, the only major influence which could affect our cultural life in a negative way should be our philosophical upbringing.”
I have been a student of the life, thought and teachings of Plato for over eight decades and it is my belief that in my recent readings of Plato and the philosophies of Aristotle, Hume and Hume, Plato and the philosophy of God, together with the works of Aristotle and his contemporaries, I have made it my duty to look to them and to understand both his historical and philosophical material. There are no fewer than 20 such works at his disposal
Bibliography:
B. (ed.) A Handbook of the History of Philosophy, Volume 1 – The Ancient Near East. New York, New York: Cambridge University Press.
The Origins of the Philosophy of Atheism, by Michael Jäger.
http://www.mindandbody.org/mindandbody.html
Byrne (eds.) The Philosophy and Culture of Neo-Atheism: A Critical Critical Analysis, 12th Edition in a Thousand Pages, Oxford, England: Oxford University Press.
The Philosophy of Atheism: A Critical Critical Analysis, 1st Edition in a Thousand Pages, Oxford, England: Oxford University Press.
Buford (ed.) The Origins of Philosophy, 13th Edition, New York, New York: Dover & Company.
The New Philosophy of Atheism, 2nd edition, New York, New York: Dover & Company.
Buford (ed.) The Theology of the Religion of the Ancient Near East, in the Hands of David P. Stenger: A Chronological Exploration of the Philosophy and Culture of the Middle-Eastern Religious and Philosophical Subculture, eds. E.M. Ainscombe & J. H. Löfzer, Oxford: Oxford University Press.
The Nature and Future of the Religious Culture of the Middle Eastern Age of the Middle East, on the Life and Ideas of the Ancient Ancients. Available in a new edition by the author..
Bustan (ed.) Philosophies and Human Nature. Oxford, New York: Oxford University Press.
J.H. Löfzer (2003). “The Origins of Neo-Atheism — In the Making of an Age of Epicism: Theory and Practice among Eastern Philosophers.” The Philosophy of Atheism: Essays in a Critical Journal Edition. pp. 24-27.
Bustain (ed.) (2002). “Why Is this Philosophy a Cultural Phenomenon?” Philosophy Of Everything 586-488.
This is a great book and one that I have found immensely useful when I try to get through the book in a single sitting. The two sections on philosophy by Iain Blake (1856-1881) and Andrew Jackson (1888-1945) are very good – the first section deals with the “how” and how it is done; the second is about the influence that philosophy has on contemporary society, about the importance of social morality, and about the relation of philosophers to the intellectual world – all in the book to one paragraph (one book). The rest of this book on philosophical thought and culture starts with the most profound analysis and inroads into the philosophical roots of the age. The first section explores the life and thought of Socrates and his contemporaries, their philosophy, what it means to be human, their philosophy of God, and the future of our culture.
The fourth part of this book covers the influence of the early 20th century philosophy, with a second chapter on ‘the influence Hegel had on philosophy.’
- In the 1940s, George Bernard Shaw had begun to study philosophy in order to get more and more used to his methods, before he discovered philosophy of language. But as with most new theories of language they were soon refuted, followed by a new approach to philosophy that he called ‘philosophy of mind.’ Although Shaw was a major thinker at the time, it is important to note that there has never been a central thinker or a leader of a larger philosophy. His name is called S. J. Shaw and he is now considered to the authority of H. P. Lovecraft. This approach is now being taken up by a group of men from various universities.
If you are not familiar with this group or the history of philosophy, I would recommend you read this. The philosophy of mind is a philosophy of language. I mean that the language of speech is a metaphor from a previous world where language was used as the foundation for other things. In that sense, we have the ‘myth’ that philosophy’s ‘myth’ (speech) is a metaphor from another previous world by saying one thing and something else. There is no need for an ‘myth’. The metaphysician who describes the world we inhabit in his writings has nothing to do with ‘the universe’ or anything to do with all that other crap. All that “nothing to do with nothing” bullshit that he says goes on after a long speech is the metaphysician’s own doing. The world he talks about is a realm of language and ideas. As for ‘the universe’ or any other place that he mentions, it is the kind of universe that he is talking about. You won’t find a person in this universe who likes the idea of a world and has no love for words, whether they be word or space or anything. If you wanted to create something that he didn’t talk about, but was made into a reality or not, how would you do that? Here, he has nothing to do with the world, but creates it. He creates the world, and that whole word from his speech shows that he is just messing around with the human body. He does nothing but make the world and create some language that he uses for his own purposes to sound like a real thing to someone. This leads us to the third part of Hegel’s philosophy to treat of morality: the ethics of the world. There was a time when people were taught that the world was a place of misery and misery, but the way people were taught about the world that we live in today tells us everything about the world in our lives. In the 1940s, Shaw realized that the world can be a kind of heaven, where there were no pain or sorrow. He called this hell, the world of “God.” He called it “the eternal hell.” The Bible says the world is hell, and that what comes out of it will be good. His books make this a point, however. A hell is very different from any hell we may live in. We might visit Hell in the 1920s or ’30s, or perhaps the ’30s and ’40
In my opinion, the only major influence which could affect our cultural life in a negative way should be our philosophical upbringing.”
I have been a student of the life, thought and teachings of Plato for over eight decades and it is my belief that in my recent readings of Plato and the philosophies of Aristotle, Hume and Hume, Plato and the philosophy of God, together with the works of Aristotle and his contemporaries, I have made it my duty to look to them and to understand both his historical and philosophical material. There are no fewer than 20 such works at his disposal
In its later part, the “Axial Age” culminated in the development of monism and monotheism, notably of Platonic realism and Neoplatonism in Hellenistic philosophy, the notion of atman in Vedanta Hindu philosophy, and the notion of Tao in Taoism.
Middle AgesThe present-day world religions established themselves throughout Eurasia during the Middle Ages by: Christianization of the Western world; Buddhist missions to East Asia; the decline of Buddhism and rise of Hinduism in the Indian subcontinent; and the spread of Islam throughout the Middle East, Central Asia, North Africa and parts of Europe and India.
During the Middle Ages, Muslims were in conflict with Zoroastrians during the Islamic conquest of Persia; Christians were in conflict with Muslims during the Byzantine-Arab Wars, Crusades, Reconquista and Ottoman wars in Europe; Christians were in conflict with Jews during the Crusades, Reconquista and Inquisition; Shamans were in conflict with Buddhists, Taoists, Muslims and Christians during the Mongol invasions; and Muslims were in conflict with Hindus and Sikhs during Muslim conquest in the Indian subcontinent.
Many medieval religious movements emphasized mysticism, such as the Cathars and related movements in the West, the Bhakti movement in India and Sufism in Islam. Monotheism reached definite forms in Christian Christology and in Islamic Tawhid. Hindu monotheist notions of Brahman likewise reached their classical form with the teaching of Adi Shankara.
European colonisation during the 15th to 19th centuries resulted in the spread of Christianity to Sub-Saharan Africa, the Americas, Australia and the Philippines. The 18th century saw the beginning of secularisation in Europe, rising to notability in the wake of the French Revolution.
In the 20th century, the regimes of Communist Eastern Europe and Communist China were explicitly anti-religious. A great variety of new religious movements originated in the 20th century, many proposing syncretism of elements of established religions. Adherence to such new movements is limited, however, remaining below 2% worldwide in the 2000s. Adherents of the classical