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The words ?me,? ?mine,? ?you,? ?yours,? can mislead us into feeling separate from other people. This book is an exhilarating contribution to the spirituality of non-duality or non-separation. Meister Eckhart, Mother Julian of Norwich and Thomas Traherne are interpreted as ?theopoets? of the body/soul who share a moderate non-dualism. Their work is brought within the ambit of non-dual Hinduism. Specifically, their passion for unitive spiritual experience is linked to construals of both ?the Self? and ?Awakening?, as enunciated by Advaita Vedanta . Charlton draws on poetry, theology and philosop

The words ''me,'' ''mine,'' ''you,'' ''yours,'' can mislead us into feeling separate from other people. This book is an exhilarating contribution to the spirituality of non-duality or non-separation. Meister Eckhart, Mother Julian of Norwich and Thomas Traherne are interpreted as ''theopoets'' of the body/soul who share a moderate non-dualism. Their work is brought within the ambit of non-dual Hinduism. Specifically, their passion for unitive spiritual experience is linked to construals of both ''the Self'' and ''Awakening'', as enunciated by Advaita Vedanta. Charlton draws on poetry, theolog

The strategic situation in Asia during the period covered by this report (May to October 2011), was marked by dualism: the persistent crises and tensions that are so evident occur side by side with dialogue, or attempts at dialogue, which have been started and restarted yet have also often ended in failure.

Dualisme : c'est la croyance religieuse non point à deux dieux, celui du Bien et celui du Mal, égaux et opposés, en lutte perpétuelle l'un contre l'autre (une lutte dont résulte l'histoire même du monde), mais bien à deux principes dont l'un est divin, ou du moins plus divin que l'autre : l'autre, un démon. Si bien que les dualistes, en matière de religion, sont habituellement des monothéistes. Mais leur Dieu n'est pas la cause de tout. Par la cause du Mal en tout cas : le Mal, ce principe complètement étranger au Bien, cette substance étrangère à Dieu, dans laquelle gnostiques et manichéens reconnaissent la matière, de sorte que leur dualisme paraît être, non pas l'opposition de deux dieux, mais celle de Dieu et de la matière, et le refus de croire que cette matière soit venue de Dieu.

Intro -- Contents -- Preface -- Abbreviations -- 1. The Real Distinction Argument -- 2. Scholasticism, Mechanism, and the Incorporeity of the Mind -- 3. Sensible Qualities -- 4. Real Qualities and Substantial Forms -- 5. Hylomorphism and the Unity of the Human Being -- 6. Sensation and the Union of Mind and Body -- Postcript -- Notes -- References -- Index.

To the extent that dualism is even taken to be a serious option in
contemporary discussions of personal identity and the philosophy of mind,
it is almost exclusively either Cartesian dualism or property dualism that
is considered. The more traditional dualism defended by Aristotelians and
Thomists, what I call hylemorphic dualism, has only received
scattered attention. In this essay I set out the main lines of the
hylemorphic dualist position, with particular reference to personal
identity. First I argue that overemphasis of the problem of consciousness
has had an unhealthy effect on recent debate, claiming instead that we
should emphasize the concept of form. Then I bring in the concept of
identity by means of the notion of substantial form. I continue
by analyzing the relation between form and matter, defending the
traditional theses of prime matter and of the unicity of substantial form.
I then argue for the immateriality of the substantial form of the human
person, viz. the soul, from an account of the human intellect. From this
follows the soul's essential independence of matter. Finally,
although the soul is the immaterial bearer of personal identity,
that identity is still the identity of an essentially embodied being. I
explain how these ideas are to be reconciled.

AbstractCharacteristic to the Anthropocene is global ecological crisis that humans have created without knowing any effective solution. Beyond the division of humanities, social sciences and natural sciences, there thus emerged a series of serious attempts to figure out an adequate theoretical framework for comprehending the formation, development and future of the Anthropocene. Ecological Marxists also actively participate in this discussion to problematize the relationship between the Anthropocene and capitalism, which results in a new debate. While second-stage ecosocialists such as John Bellamy Foster and Paul Burkett are trying to connect the general issues of the Anthropocene to the concept of the 'metabolic rift', Jason W. Moore not only replaces the concept of the Anthropocene with the 'Capitalocene' and rejects the metabolic rift approach as falling into the 'Cartesian division', which cannot aptly theorize the nature of today's crisis. Critically analyzing Moore's 'monist' understanding of the history of capitalist development, this paper examines why Marx used apparently 'dualist' terminologies in his analysis. Moore claims that his post-Cartesian approach is the correct interpretation of Marx's political economy, but a closer examination of Marx's method reveals his non-Cartesian dualism, which functions as a basis for a radical critique of today's ecological crisis. Furthermore, this paper argues that Marx's theory of metabolism must be understood in relation to his intensive research on natural sciences and non-Western societies to envision possibilities of the revolutionary subjectivity.

Was Descartes a Cartesian Dualist? In this controversial study, Gordon Baker and Katherine J. Morris argue that, despite the general consensus within philosophy, Descartes was neither a proponent of dualism nor guilty of the many crimes of which he has been accused by twentieth century philosophers.In lively and engaging prose, Baker and Morris present a radical revision of the ways in which Descartes' work has been interpreted. Descartes emerges with both his historical importance assured and his philosophical importance redeemed

This paper tries to make plausible the following claims: The paragraphs §608–612 of "On Certainty" do not speak in favour of what Boghossian construes as the Master Argument for Relativism; that "On Certainty" introduces various relativistic themes; and that Boghossian and Wittgenstein conceptualize epistemic systems in rather different ways that lead to very different views on three candidate cases for radical difference in epistemic systems.

Abstrak. Dualisme merupakan konsep filsafat yang menyatakan bahwa segala sesuatu memiliki dua hal yang berlawanan atau prinsip. Hidup dan mati, laki dan perempuan, siang dan malam, jiwa dan raga, sehat dan sakit, kaya dan miskin, baik dan buruk, halal dan haram, pro dan kontra, aktif dan pasif, statis dan dinamis, tampan dan buruk rupa, besar dan kecil, panjang dan pendek, manis dan pahit, mahal dan murah, kuat dan lemah, dan seterusnya. Dalam konteks karya ini merupakan representasi dari manusia yang pada dasarnya memiliki 2 kepribadian, baik dan buruk. Keduanya diterjemahkan ke dalam konsep modular dalam menyusun sebuah konfigurasi karya.Pesan yang ingin penulis sampaikan adalah seseorang tidak bisa dinilai dari "baju atau seragam" yang ia pakai. Selain itu keseimbangan dalam baik dan buruk yang direpresentasikan dengan modul positif dan negatif menjadi ambigu dalam kaitan dengan pahala dan dosa dalam Islam. Karya ini meminjam gambar Rubin's vase/goblet (vas/piala Rubin) karya seorang psikolog gestalt Edgar Rubin asal Denmark yang ditransformasi menjadi sebuah karya keramik 3 dimensional [1]. Vas/piala Rubin ini secara perseptual memiliki 2 makna, yaitu gambar vas/piala dan siluet wajah dari samping yang saling berhadapan (pengaruh antarobjek dan latar secara bergiliran). Proses kreasi berasal dari pengalaman empirik personal yang dihubungkan dengan teori-teori pendukung. Perpaduan keduanya menghasilkan karya seni yang merupakan representasi dari realitas. Dalam penciptaan karya seni rupa sebenarnya tidak ada metode baku seperti halnya dalam riset pada umumnya. Proses kreasi kadang berdasarkan intuisi, pengalaman personal yang dominan dan mengandung narasi yang sangat subjektif. Kesemuanya itu dikaitkan dengan disiplin ilmu lainnya (sosial, ekonomi, budaya dan politik) untuk menghasilkan sebuah representasi.Kata kunci: ambigu; dualisme; gestalt; keramik; modular; vas/piala Rubin.Modular DualismAbstract. Dualism is the concept that everything has two opposite sides or principles. Life and death, male and ...