For millennia, shamans and philosophers, believers and nonbelievers, artists and scientists have tried to make sense of our existence by suggesting that everything is connected, that a mysterious Oneness binds us to everything else. People go to temples, churches, mosques, and synagogues to pray to their divine incarnation of Oneness. Following a surprisingly similar notion, scientists have long asserted that under Nature’s apparent complexity there is a simpler underlying reality. In its modern incarnation, this Theory of Everything would unite the physical laws governing very large bodies (Einstein’s theory of relativity) and those governing tiny ones (quantum mechanics) into a single framework. But despite the brave efforts of many powerful minds, the Theory of Everything remains elusive. It turns out that the universe is not elegant. It is gloriously messy. Overturning more than twenty-five centuries of scientific thought, award-winning physicist Marcelo Gleiser argues that this quest for a Theory of Everything is fundamentally misguided, and he explains the volcanic implications this ideological shift has for humankind. All the evidence points to a scenario in which everything emerges from fundamental imperfections, primordial asymmetries in matter and time, cataclysmic accidents in Earth’s early life, and duplication errors in the genetic code. Imbalance spurs creation. Without asymmetries and imperfections, the universe would be filled with nothing but smooth radiation. A Tear at the Edge of Creation calls for nothing less than a new "humancentrism" to reflect our position in the universal order. All life, but intelligent life in particular, is a rare and precious accident. Our presence here has no meaning outside of itself, but it does have meaning. The unplanned complexity of humankind is all the more beautiful for its improbability. It’s time for science to let go of the old aesthetic that labels perfection beautiful and holds that "beauty is truth." It’s time to look at the evidence without centuries of monotheistic baggage. In this lucid, down-to-earth narrative, Gleiser walks us through the basic and cutting-edge science that fueled his own transformation from unifier to doubter—a fascinating scientific quest that led him to a new understanding of what it is to be human.

Available again, with a new preface, a physicist's "exceptionally clear summary of 2,500 years of science and a fascinating account of the ways in which it often does intersect with spiritual beliefs" --Kirkus Reviews

What is reality? Is reality both mind and matter, body and soul, as taught by Western religions such as Judaism, Christianity, and Islam? This is dualism, the approach of philosophers from Plato to Descartes. Or is reality only matter, as taught by many modern scientists and philosophers? This is materialism, the approach of philosophers from Hobbes to Marx. Or is reality only mind, as taught by Eastern religions and Western mystics. This is the approach of philosophers from Berkeley to Whitehead. The beginning of Genesis allows for multiple translations and interpretations. We will read the creation story in Genesis from the point of view of each of these three approaches--dualism, materialism, and idealism. In doing so, we will tell three very different creation stories. These stories will take us on a fascinating journey through science, philosophy, and religion. Join us on this journey as we explore issues such as does God perform miracles, why is there evil in the universe, was Darwin correct, can robots have souls, and if light is a wave, what is waving?

A meandering celebration of the indirect and unforeseen path, revealing that to err is not just human—it is everything. This book explores how, far from being an act limited to deviation from known pathways or desirable plans of action, wandering is an abundant source of meaning—a force as intimately involved in the history of our universe as it will be in the future of our planet. In ancient Australian Aboriginal cosmology, in works about the origins of democracy and surviving disasters in ancient Greece, in Eurasian steppe nomadic culture, in the lifeways of the Roma, in the movements of today’s refugees, and in our attempts to preserve spaces of untracked online freedom, wandering is how creativity and skills of adaptation are preserved in the interests of ongoing life. Astray is an enthralling look at belonging and at notions of alienation and hope.

Healing the Split consists of the collected essays of poet, literary critic and philosopher Marc Elihu Hofstadter. The essays stretch from Hofstadter's early scholarly articles about poets William Carlos Williams and Yves Bonnefoy through articles published in the Redwood Coast Review about poetry, art, music, science, politics and France to recent articles concerning the "split" between the sciences and the humanities, reason and feeling/intuition/faith. The book embodies Hofstadter's consistent belief in the idea that all human activities are composed of an "objective" element and a "subjective" element. Human knowledge, whether scientific, mathematical, philosophical or artistic, contains a degree of objective certainty mixed with a component of subjective feeling. The differences between science and the humanities are differences of degree of objectivity, not of essence, and the knowledge the humanities display is a genuine form of knowledge, less certain than science but rich in tangible, felt experience. Even early in his career as a literary critic, Hofstadter was interested in how such otherwise diverse poets as Williams and Bonnefoy sacralize the coming together of mind and world in all forms of human experience. As Williams put it, "No ideas but in things "-by which he meant, not, Let there not be any ideas but, Let all ideas be inextricably entwined with the physical world Hofstadter argues that, in all our activities, there is a mixture of the thinking, reasoning mind and the parts of us that feel, perceive, touch-our bodies, our hearts. Science and philosophy are the great achievements of the mind, while art and religion are the most powerful consummations of sensing and feeling-yet science and philosophy are partly emotive, and art and theology partly rational. The difference, again, is in degree. Healing the Split is an attempt to bring reason and feeling/intuition/faith together, to show how they are intimately related. The Buddhist faith is key to this effort, because Buddhism doesn't analyze out reason and non-rational knowledge as separate faculties but tries to unite them in a direct, embodied kind of experience that "heals the split" between them and makes the individual human being whole. In Buddhism, everything we know is known through consciousness, and distinctions between subject and object, mind and world, logic and faith become artificial, since consciousness is essentially unitary. And Buddhism sees all phenomena, known through consciousness, as being related in a universal "web" everything is connected ultimately to everything else, and the world is essentially One. Healing the Split is finally a work of mysticism in the line of Parmenides, who believed that everything is one, or the Kabbalists, who worshipped the All in the form of "Ha Shem" the unnamable "Name." Marc Elihu Hofstadter was born in New York City in 1945. He received his B.A. in French literature from Swarthmore College in 1967 and his Ph.D. in Literature from the University of California at Santa Cruz in 1975. He has taught American literature at Santa Cruz, the Universite d'Orleans (on a Fulbright Lectureship) and Tel Aviv University. In 1980 he obtained his Master of Library Science degree from the University of California at Berkeley, and from 1982 to 2005 served as the Librarian of the City of San Francisco's transit agency. He has published five volumes of poetry: House of Peace, Visions, Shark's Tooth, Luck and Rising at 5 AM, all of which are available on amazon.com, and his poems, translations and essays have appeared in over sixty magazines. He lives in the retirement community of Rossmoor in Walnut Creek, California with his partner, the artist David Zurlin.

According to Egyptian mythology, when the ancient Egyptian sun god Re cried, his tears turned into honey bees upon touching the ground. For this reason, the honey bee was sacrosanct in ancient Egyptian culture. From the art depicting bees on temple walls to the usage of beeswax as a healing ointment, the honey bee was a pervasive cultural motif in ancient Egypt because of its connection to the sun god Re. Gene Kritsky delivers a concise introduction of the relationship between the honey bee and ancient Egyptian culture, through the lenses of linguistics, archeology, religion, health, and economics. Kritsky delves into ancient Egypt's multifaceted society, and traces the importance of the honey bee in everything from death rituals to trade. In doing so, Kritsky brings new evidence to light of how advanced and fascinating the ancient Egyptians were. This richly illustrated work appeals to a broad range of interests. For archeology lovers, Kritsky delves into the archeological evidence of Egyptian beekeeping and discusses newly discovered tombs, as well as evidence of manmade hives. Linguists will be fascinated by Kritsky's discussion of the first documented written evidence of the honeybee hieroglyph. And anyone interested in ancient Egypt or ancient cultures in general will be intrigued by Kritsky's treatment of the first documented beekeepers. This book provides a unique social commentary of a community so far removed from modern humans chronologically speaking, and yet so fascinating because of the stunning advances their society made. Beekeeping is the latest evidence of how ahead of their times the Egyptians were, and the ensuing narrative is as captivating as every other aspect of ancient Egyptian culture.

This book explores the author’s award-winning novels while also engaging her non-fiction. As the first book devoted entirely to Robinson and to her diverse contributions to literature and scholarship, This Life, This World familiarizes readers with the major currents in her thought and moves scholarly dialogue into new theoretical directions. An interdisciplinary group, the contributors bring to their subject a diversity of perspectives—Romanticism, ecocriticism, medicine and literature, religion and literature, theology, American Studies, critical race theory, and feminist and gender studies—that reflects the amplitude and fecundity of Robinson’s art and thought. The book begins with an annotated timeline and concludes with a substantive written interview with Robinson wherein she reflects on her work and its reception. A tremendous resource for Robinson enthusiasts and for readers interested in the questions she raises in her fiction and non-fiction.

Time seems to flash by when we are enjoying ourselves, and slows to a crawl when we are bored. Why? Does time exist, or is it an illusion? Does it flow? Is it linear? How real are our memories? When is now? These are just some of the questions that Time To Tell asks in its foray into what time is for us, what it does to us and for us, and how we live and react to it in our daily lives. Digging down to the roots of our lived experience in the world, Time To Tell takes us through a journey replete with twists and turns and “aha!” moments. Challenging the obvious, the book asks us to look anew at our perspective of what we naturally take for granted. Rattling the comfort of instant satisfaction, of reality shows, celebrity worship and the self-glorification of the I-generation, Ronald Green, with panache and authority, takes us on a journey that allows us a new way of looking at ourselves in the world, and to act upon what we discover.

Theology students, historians and students of the history of science will find an astonishing wealth of information on the scientific quest through the centuries, and most specifically, the birth of science. The author's thesis contends that in cultures where scientific progress came to a standstill, there was no belief in a law of nature. He further contends that scientific progress resumed only after the establishment of a belief in a rational, transcendent creator. Originally published in 1974 by Scottish Academic Press.