Stephen, List,
I have taken the liberty of cutting and pasting Soren's post which, I
agree, deserves broader distribution. While the post is itself not
specifically Peirce-related, in the context of Soren's work in this area,
one can certainly see the deep connections.
I have changed the subject line, using Soren's good, final question in the
post. Thanks for pointing to it, Stephen.
Best,
Gary R
Dear Dr. Bhakti Niskama Shanta
It is well-known that the dominant form of science in the world today is
established in Europe and later in the US and therefore based on the
tradition from the Greek philosophers, which are famous for starting
their Deliberation
on the Cosmos first and the divine later. This was developed further with
the birth of the empirical science from the renaissance and on with Galilei
and in the Enlightenment science released itself from the philosophical
influence and political power of the Catholic church. Modernity is
characterized by a spilt between religion, science, art, money and
politics. Thus we no longer have a center in our democratic society based
on a divine Pharaoh, Kaiser, sultan, king og Rajah that has the religious,
political, economic, juridical and violence power concentrated in one
person as the center of like the Dalai Lama before he denounced his
political power and encouraged democracy. Niklas Luhmann truth, love,
power, money for symbolic generalized media of communication that are
autopoietic self-organized and therefore closed to each other but compete
about who should have most influence on the cultural and social idea of
rationality.
Democracy is not a part of the Vedic teaching at all. It is interesting to
see how Dalai Lama and Maharishi Mahesh Yogi dealt with this. Both of them
let the social organization to the political and economic forces in
democracy and established the spiritual dimension in its own autocratic
organization. They also let science develop in its own system. Even the
catholic church has recognized evolution (and ecology)as the scientific
view of the living world as well as the big bang cosmogony. Now we know
that theories of science do not represent the only form of knowledge in
society and certainly not the final and absolute truth, which you seem to
claim for your philosophical-religious system. The spiritual truth you
speak about is something else than what true science seek. The deep problem
is how we deal with these different types of knowledge because your idea of
truth is not the scientific one.
Anyway the Vedic view of these things has to prove itself and the nation
India built upon this philosophical-theological culture and being the
biggest democracy on earth still needs to prove itself as having a superior
knowledge that can produce a superior culture. But maybe you thing this is
only possible by going back to the pre-democratic structure of culture? We
see movement like that in Russia with the orthodox church with Putin as a
king of new Czar and in Islamic State establishing the old sultan reign.
The two attempt appear very violent and not very productive and beneficial
for the common man. So
can we encompass spirituality, democracy and science in one culture, do you
think?
Warmest
Søren Brier
[image: Gary Richmond]
*Gary Richmond*
*Philosophy and Critical Thinking*
*Communication Studies*
*LaGuardia College of the City University of New York*
*C 745*
*718 482-5690 <718%20482-5690>*
On Sat, Jan 30, 2016 at 9:14 AM, Stephen C. Rose <[email protected]>
wrote:
> This is a reply I wrote to Soren's note to a Google group I do not belong
> to. I hope he posts it here as it is interesting.
> Soren Brier wrote“spirituality, democracy and science in one culture,”
>
> These are keywords of an emerging universal and global culture. The binary
> activities of Putin and ISIS and elements within democratic societies are
> gradually doomed to give way to a more reasoned approach. The underlying
> reason for this transition is the accelerating movement toward what Peirce
> offered as the linchpins of an evolutionary agapistic reality: a sense of
> fallibility and a sense of continuity contributing to the gradual decline
> of religion and its replacement by individual universal spirituality and
> mutual respect.
>
>
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