To begin with, a general image of our intellectual history emerges. Historically, the first thing that existed was clearly religion: belief systems that were shared by ever-larger groups of people, that took away people’s fear of death and considerably strengthened these groups’ cohesion. Those belief systems not only strengthened cohesion externally, but also internally, by stabilizing the individual’s self-esteem through the systematic denial of one’s own mortality and by effectively reinforcing existing hierarchies, for example in conflicts with other groups. Historically, these fideist-dogmatic models of reality developed from burial rites, ancestor cults and shamanism. The historically most recent developments were the ideal of intellectual honesty, enlightenment and self-critical rationalism. The ideal of intellectual honesty in this sense is something completely new, something that is only now beginning to be realized in a few places on our planet, in very few societies, and only in its very first manifestations. What made intellectual honesty possible, however, were the originally religious ideals of unconditional truthfulness and sincerity towards God. These ideals led to a turning inward, a reflexive turn on ourselves, towards the individual human being itself, led to the development of the ethical ideals of unconditional truthfulness and sincerity towards ourselves, the relentless openness, the unconditional commitment to the growth of knowledge. However, one central insight, which has always been at the very foundation of the spiritual stance, is that there is more than one form of knowledge, and more than one form of epistemic progress. Continue reading “SPIRITUALITY AND INTELLECTUAL HONESTY”
A consensus is emerging from the literature that religious experience tends to be associated with the right hemisphere. This conclusion is supported by a book- length study of spirituality and the brain, by the comprehensive review of Devinsky and Lai (2008), and by McNamara (2009). McNamara largely implicates right fronto- temporal networks, a view supported by Trimble and Freeman (2006) and by Devinsky and Lai (2008), the latter of whom distinguish what they call the ‘religion of the everyday man’, with its characteristic ongoing belief pattern and set of convictions, predominantly localised to the frontal region, from ecstatic religious experience, more localised to the temporal region, both in the right hemisphere. Continue reading “BELIEF, TRUTH & METAPHOR”
Iain McGilchrist recommended Bergson’s Creative Evolution as a way to understand the reality and importance of time, or, as Bergson himself would have it, duration. I found the book hugely inspiring and, so as to really understand (and remember) the extent and complexity of Bergson’s thinking, I decided to summarise the book in my own words, as best as I could. I’m still digesting the full scope of what Bergson thinks and so what follows is not my opinion about his ideas, but as always, I would love nothing more than to engage in discussion. You can read the whole book itself here.
Adam John Miller, March 2019
Our faculty of intellect has evolved from our faculty of action, intended to best fit the body to its environment and to represent the relationships of external things amongst themselves. Action is impossible without fixity and stability and so the intellect feels at home amongst the inanimate. The immobile is all it knows. If the intellect is created by life then how is it possible for it to wholly embrace life, of which it is but an aspect? Not one of the aspects of our thought: unity or multiplicity, mechanical causality or intelligent finality, applies exactly to the things of life.
“Who can say where individuality begins and ends, whether the living being is one or many, whether it is the cells which associate themselves into the organism or the organism which dissociates itself into cells?”
Continue reading “IN MY OWN WORDS: HENRI BERGSON’S CREATIVE EVOLUTION”