Discover the Path to Personal and Collective Transcendence In a world consumed by materialism, one voice invites us to awaken to the boundless potential within and around us. Drawing from the profound vision of Raphael Liogier, "The Path of Light" takes you on an transformative journey through love, beauty, creativity, and the infinite realm of raw transcendence. This powerful lecture weaves philosophy and spirituality into a compelling narrative, guiding you to: - Liberate yourself from the stranglehold of inertialism and materialism - Rediscover the sacred essence of science and the mystical origins of inquiry - Embrace love as the catalyst for heroic action and beauty as a portal to the divine - Cultivate wonder, curiosity, and openness to the mysteries of existence - Unlock your creative potential and build a world of infinite possibilities - Contribute to humanity's collective evolution toward a more transcendent future With evocative language and practical wisdom, "The Path of Light" beckons you to transcend the limits of the material world and step into the boundless flow of love, creativity, and interconnectedness. Join the next evolutionary leap for humanity. Let this lecture be your guide on the journey toward enlightenment, purpose, and a life imbued with beauty. 1B42L8.com

THE ACCIDENTAL BUDDHIST is the funny, provocative story of how Dinty Moore went looking for the faith he'd lost in what might seem the most unlikely of places: the ancient Eastern tradition of Buddhism. Moore demystifies and explains the contradictions and concepts of this most mystic-seeming of religious traditions. This plain-spoken, insightful look at the dharma in America will fascinate anyone curious about the wisdom of other cultures and other religions. "Sure of foot in complex terrain, and packing a blessedly down-to-earth sense of humor, Dinty Moore is the perfect scout for the new frontiers of American Buddhism."--Rodger Kamenetz, author of THE JEW IN THE LOTUS and STALKING ELIJAH.

This book presents a philosophical study of the idea of reenchantment and its merits in the interrelated fields of philosophical anthropology, ethics, and ontology. It features chapters from leading contributors to the debate about reenchantment, including Charles Taylor, John Cottingham, Akeel Bilgrami, and Jane Bennett. The chapters examine neglected and contested notions such as enchantment, transcendence, interpretation, attention, resonance, and the sacred or reverence-worthy—notions that are crucial to human self-understanding but have no place in a scientific worldview. They also explore the significance of adopting a reenchanting perspective for debates on major concepts such as nature, naturalism, God, ontology, and disenchantment. Taken together, they demonstrate that there is much to be gained from working with a more substantial and affirmative concept of reenchantment, understood as a fundamental existential orientation towards what is seen as meaningful and of value. The Philosophy of Reenchantment will be of interest to scholars and advanced students in philosophy—especially those working in moral philosophy, metaphysics, philosophy of religion, theology, religious studies, and sociology.

There are few philosophical questions to which Charles Taylor has not devoted his attention. His work has made powerful contributions to our understanding of action, language, and mind. He has had a lasting impact on our understanding of the way in which the social sciences should be practised, taking an interpretive stance in opposition to dominant positivist methodologies. Taylor's powerful critiques of atomistic versions of liberalism have redefined the agenda of political philosophers. He has produced prodigious intellectual histories aiming to excavate the origins of the way in which we have construed the modern self, and of the complex intellectual and spiritual trajectories that have culminated in modern secularism. Despite the apparent diversity of Taylor's work, it is driven by a unified vision. Throughout his writings, Taylor opposes reductive conceptions of the human and of human societies that empiricist and positivist thinkers from David Hume to B.F. Skinner believed would lend rigour to the human sciences. In their place, Taylor has articulated a vision of humans as interpretive beings who can be understood neither individually nor collectively without reference to the fundamental goods and values through which they make sense of their lives. The contributors to this volume, all distinguished philosophers and social theorists in their own right, offer critical assessments of Taylor's writings. Taken together, they provide the reader with an unrivalled perspective on the full extent of Charles Taylor's contribution to modern philosophy.

Death opens the gates to resurrection. The pathways to faith are diverse, but all carry components of death and renewal. In Avenues of Faith: Conversations with Jonathan Guilbault, Charles Taylor takes readers through a handful of books that played a crucial role in shaping his posture as a believer, a process that involved leaving the old behind and embracing the new. In a dynamic interview-style structure, Taylor answers questions from Jonathan Guilbault about how each book has informed his thought. The five sections of Avenues of Faith briefly introduce authors and their principal works before delving into the associated discussion. Taylor and Guilbault engage Maurice Merleau-Ponty's Phenomenology of Perception, Friedrich Hölderlin's Poems, Charles Baudelaire's The Flowers of Evil, Fyodor Dostoyevsky's The Brothers Karamazov, and Brother Émile's Faithful to the Future: Listening to Yves Congar. By exploring themes such as faith, the church, freedom, language, philosophy, and more, this book engages both literary enthusiasts and spiritual seekers. Scholars of Taylor will recognize the philosopher's continuation of his reflections on modernity as he expresses his faith. Avenues of Faith gives readers unprecedented access to a world-renowned philosopher's reflections on the literary masterpieces that have shaped his life and scholarship and that continue to stand the test of time. --Jean-Philippe Pierron "Étvdes"

How (Not) to Be Secular is what Jamie Smith calls "your hitchhiker's guide to the present" -- it is both a reading guide to Charles Taylor's monumental work A Secular Age and philosophical guidance on how we might learn to live in our times. Taylor's landmark book A Secular Age (2007) provides a monumental, incisive analysis of what it means to live in the post-Christian present -- a pluralist world of competing beliefs and growing unbelief. Jamie Smith's book is a compact field guide to Taylor's insightful study of the secular, making that very significant but daunting work accessible to a wide array of readers. Even more, though, Smith's How (Not) to Be Secular is a practical philosophical guidebook, a kind of how-to manual on how to live in our secular age. It ultimately offers us an adventure in self-understanding and maps out a way to get our bearings in today's secular culture, no matter who "we" are -- whether believers or skeptics, devout or doubting, self-assured or puzzled and confused. This is a book for any thinking person to chew on.

"Retrieving Realism offers a radical critique of the Cartesian epistemic picture that has captivated philosophy for too long and restores a realist view affirming our direct access to the everyday world and to the physical universe." -- Dust jacket.

“We have been given a powerful and often uplifting vision of what it is to be truly human.” —John Cottingham, The Tablet In seminal works ranging from Sources of the Self to A Secular Age, Charles Taylor has shown how we create possible ways of being, both as individuals and as a society. In his new book setting forth decades of thought, he demonstrates that language is at the center of this generative process. For centuries, philosophers have been divided on the nature of language. Those in the rational empiricist tradition—Hobbes, Locke, Condillac, and their heirs—assert that language is a tool that human beings developed to encode and communicate information. In The Language Animal, Taylor explains that this view neglects the crucial role language plays in shaping the very thought it purports to express. Language does not merely describe; it constitutes meaning and fundamentally shapes human experience. The human linguistic capacity is not something we innately possess. We first learn language from others, and, inducted into the shared practice of speech, our individual selves emerge out of the conversation. Taylor expands the thinking of the German Romantics Hamann, Herder, and Humboldt into a theory of linguistic holism. Language is intellectual, but it is also enacted in artistic portrayals, gestures, tones of voice, metaphors, and the shifts of emphasis and attitude that accompany speech. Human language recognizes no boundary between mind and body. In illuminating the full capacity of “the language animal,” Taylor sheds light on the very question of what it is to be a human being.

For some time now, thinkers across the humanities and social sciences have increasingly called into question the once-dominant view of the relationship between modernity and secularism, prompting some to speak of a "postsecular turn." Until now, film studies has largely been silent about this development, even though cinema itself has been a major vehicle for such reflection. This fact became inescapable in 2011 when Terrence Malick's The Tree of Life and Lars von Trier's Melancholia were released within days of each other. While these two audacious and controversial films present seemingly opposite perspectives—the former a thoughtful meditation on faith, the latter a portrayal of nontriumphalist atheism—together they raise critical questions about transcendence and immanence in modern life. These films are, however, only the most conspicuous of a growing body of works that call forth similar and related questions—what this collection aptly calls "postsecular cinema." Taking the nearly simultaneous release of The Tree of Life and Melancholia as its starting point and framing device, this pioneering collection sets out to establish the idea of postsecular cinema as a distinct body of films and a viable critical category. Adopting a film-philosophy approach, one group of essays examines Malick's and von Trier's films, while another looks at works by Chantal Akerman, Denys Arcand, the Dardenne brothers, and John Michael McDonagh, among others. The volume closes with two important interviews with Luc Dardenne and Jean-Luc Nancy that invite us to reflect more deeply on some of the central concerns of postsecular cinema.

Today the ethical and normative concerns of everyday citizens are all too often sidelined from the study of political and social issues, driven out by an effort to create a more “scientific” study. This book offers a way for social scientists and political theorists to reintegrate the empirical and the normative, proposing a way out of the scientism that clouds our age. In Alasdair MacIntyre, Charles Taylor, and the Demise of Naturalism, Jason Blakely argues that the resources for overcoming this divide are found in the respective intellectual developments of Charles Taylor and Alasdair MacIntyre. Blakely examines their often parallel intellectual journeys, which led them to critically engage the British New Left, analytic philosophy, phenomenology, continental hermeneutics, and modern social science. Although MacIntyre and Taylor are not sui generis, Blakely claims they each present a new, revived humanism, one that insists on the creative agency of the human person against reductive, instrumental, technocratic, and scientistic ways of thinking. The recovery of certain key themes in these philosophers’ works generates a new political philosophy with which to face certain unprecedented problems of our age. Taylor’s and MacIntyre’s philosophies give social scientists working in all disciplines (from economics and sociology to political science and psychology) an alternative theoretical framework for conducting research.