This is the first book-length study of William James' style, arguing that the manner in which James writes The Principles of Psychology and The Varieties of Religious Experience serves to construct a chaotic world for his readers. The book examines the uses of chaos in western literature and philosophy and reaches two conclusions: that chaos may be "utter confusion and disorder," but, paradoxically, that disorder is communicated through some particular order -- in Joyce's term, all chaos is "chaosmos." Secondly, what is essential about chaos is what it does: nothing is inherently chaotic, rather chaos is used to contrast with or challenge something that is more structured or formed. Finally, the author presents an examination of the religious function of James' chaotic worldview as a disorientation which orients.

Foreword by Peter Machinist Hermann Gunkel's groundbreaking Schöpfung und Chaos, originally published in German in 1895, is here translated in its entirety into English for the first time. Even though available only in German, this work by Gunkel has had a profound influence on modern biblical scholarship. Discovering a number of parallels between the biblical creation accounts and a Babylonian creation account, the Enuma Elish, Gunkel argues that ancient Babylonian traditions shaped the Hebrew people's perceptions both of God's creative activity at the beginning of time and of God's re-creative activity at the end of time. Including illuminating introductory pieces by eminent scholar Peter Machinist and by translator K. William Whitney, Gunkel's Creation and Chaos will appeal to serious students and scholars in the area of biblical studies.

Hermann Gunkel was a scholar in the generation of the origins of Assyriology, the spectacular discovery by George Smith of fragments of the "Chaldean Genesis," and the Babel-Bibel debate. Gunkel's thesis, inspired by materials supplied to him by the Assyriologist Heinrich Zimmern, was to take the Chaoskampf motif of Revelation as an event that would not only occur at the end of the world but had already happened at the beginning, before Creation. In other words, in this theory, one imagines God in Genesis 1 as first having battled Rahab, Leviathan, and Yam (the forces of Chaos) in a grand battle, and only then beginning to create. The problem with Gunkel's theory is that it did not simply identify common elements in the mythologies of the ancient Near East but imposed upon them a structure dictating the relationships between the elements, a structure that was based on inadequate knowledge and a forced interpretation of his sources. On the other hand, one is not entitled to insist that there was no cultural conversation among peoples who spent the better part of several millennia trading with, fighting, and conquering one another. Creation and Chaos attempts to address some of these issues. The contributions are organized into five sections that address various aspects of the issues raised by Gunekl's theories.

From the noble Titan Prometheus who stole fire from Mount Olympus to the bloody tale of how Kronos castrated his own father Ouranos to avenge his mother Gaia, these visceral, often dark and powerful stories about the creation of the world are also larger than life projections of human passions, the exercise of power in a violent and hierarchical world and a reflection on the bitter-sweet human condition. With their remote origins in Mesopotamia and the ancient civilisations of the Near East, these myths come down to us primarily from the early Greek poet and farmer Hesiod in his two epic poems; the Theogony and the Works and Days. Drawing on Hesiod's account as well as ancient authors such as Ovid, Aeschylus and Apollodorus of Alexandria, In the Beginning was Chaos recounts the stories of the ancient Greeks about how the world began, the creation of humanity and their troubled relationship with the Gods. It includes the war between the Olympians and the Titans, Prometheus and his struggle with Zeus, as well as detailed descriptions of the twelve Olympian gods and goddesses and an account of the Underworld. It also includes the story Deucalion and Pyrrha and the great flood with its striking parallels to the Biblical account of the flood.

Why does water always take a winding course in streams and rivers? Do common principles and rhythms underlie its movement - whether it be in the sea, in a plant, or even in the blood of a human being? In this seminal and thought-provoking work, the laws apparent in the subtle patterns of water in movement are shown to be the same as those perceptible in the shaping of bones, muscles and a myriad of other forms in nature. Fully illustrated, Sensitive Chaos reveals the unifying forces that underlie all living things. The author observes and explains such phenomena as the flight of birds, the formation of internal organs such as the heart, eye and ear, as well as mountain ranges and river deltas, weather and space patterns, and even the formation of the human embryo.

Stenger alternates his discussions of popular spirituality with a survey of what the findings of 20th-century physics actually mean in laypersons terms--without equations.

"I form light and create darkness; I make well-being and create calamity; I am the LORD, who does all these things." Isaiah 45:7 When God created the world, he brought perfect order out of what was "without form and void." But with human rebellion against God leading to God's curse, disorder was introduced into creation—disorder that we still see all around us today. Tracing the chaos to cosmos theme from Genesis 1 to Revelation 22, pastor-scholar Sidney Greidanus reveals how God is restoring his creation through Jesus Christ, who has already begun to shine light into the darkness and will one day return to bring peace, order, and restoration once and for all. With discussion questions at the end of each chapter and a fourteen-session reading plan, this book is ideal for small groups as well as individual study.

This paperback edition brings to a wide audience one of the most innovative and meaningful models of God for this post-Auschwitz era. In a thought-provoking return to the original Hebrew conception of God, which questions accepted conceptions of divine omnipotence, Jon Levenson defines God's authorship of the world as a consequence of his victory in his struggle with evil. He traces a flexible conception of God to the earliest Hebrew sources, arguing, for example, that Genesis 1 does not describe the banishment of evil but the attempt to contain the menace of evil in the world, a struggle that continues today.