The Passion of the Western Mind: Understanding the Ideas that Have Shaped Our World View [Richard Tarnas] on ronaldweinland.info *FREE* shipping on qualifying . This seminar will center around a careful reading of Richard Tarnas' The Passion of the Western Mind, a landmark one-volume narrative intellectual history of. The Passion of the Western Mind pdf epub ebooks download free, download more free pdf, epub ebooks of Richard Tarnas, pdf, epub ebooks.
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Summary Of Richard Tarnas' The Passion of the Western Mind: Understanding the Ideas that Have Shaped our World. Research (PDF. The passion of the Western mind. by: Richard Tarnas urn:acs6: passionofwestern00tarn_0:pdf:6ff7fa4caaea-fceda The Passion of the Western Mind: Understanding the Ideas that Have Shaped Our World View. By Richard Tarnas. We be seeing the beginnings of the.
In the span of pages, the author gives a concise and extraordinarily thematic intellectual history of Western culture, from its dawn in early Greece, to what perhaps may be its twilight in the final stages of postmode :rnity. In Ta:rnas's own words, the book is "a concise narrative history One of his central tasks is " to follow the complex evolution of the Western mind from the medieval Christian world view to the modern secular world view, a long and dramatic transformation in which classical thought would play a pivotal role " " There a:re really two sections of the work: the first, comprising pages, contains this narrative history; the second-a 35 page Epilogue -reflects Tarnas's understanding of the meaning of that history. The first section stands on its own as intellectual history; the second, written in the first person and more tentatively set forth, is certainly thought provoking, though it may appear problematic in some ways to those who nonetheless enjoy and agree with the first section as did this reviewer. Some words about each will follow. Tamas gives a clear and powerful presentation of what he considers the two legacies of ancient Greek thought: "metaphysical idealism" and " secular skepticism.
The human subject, on the other hand, became empowered, liberated, and autonomous. With the Scientific Revolution , and subsequent secularization of Europe, the overwhelming success of science and technology eroded belief in the existence of the transcendent god.
Eventually, mankind became disenchanted with and alienated from the world. Finally, in postmodern thought , meaning is seen as projected onto or constructed in an empty, meaningless world.
Thus the modern condition begins as a Promethean movement toward human freedom, toward autonomy from the encompassing matrix of nature, toward individuation from the collective, yet gradually and ineluctably the Cartesian-Kantian condition evolves into a Kafka-Beckett-like state of existential isolation and absurdity--an intolerable double bind leading to a kind of deconstructive frenzy.
The human mind has abstracted from the whole all conscious intelligence and purpose and meaning, and claimed these exclusively for itself, and then projected onto the world a machine.
As Rupert Sheldrake has pointed out, this is the ultimate anthropomorphic projection: a man-made machine, something not in fact ever found in nature. From this perspective, it is the modern mind's own impersonal soullessness that has been projected from within onto the world--or, to be more precise, that has been projectively elicited from the world. Tarnas' proposed way out of this " Cartesian - Kantian epistemological box"  involves a participatory epistemology : a theory of knowledge in which "human beings are regarded as an essential vehicle for the creative self-unfolding of reality.
This participatory epistemology, developed in different ways by Goethe, Hegel, Steiner, and others, can be understood not as a regression to naive participation mystique, but as the dialectical synthesis of the long evolution from the primordial undifferentiated consciousness through the dualistic alienation.
It incorporates the postmodern understanding of knowledge and yet goes beyond it.
The interpretive and constructive character of human cognition is fully acknowledged, but the intimate, interpenetrating and all-permeating relationship of nature to the human being and human mind allows the Kantian consequence of epistemological alienation to be entirely overcome. The paper discussed the idea that contemporary science appears to have started overcoming the duality which separates humans from nature.
The author manages to condense, in a single book, all the major stepping stones of the intellectual history of the West, and he manages to achieve this result without seriously compromising on depth and accuracy. The great drama of the evolution of the Western Mind is described passionately and in a gripping and enjoyable book, where the critical concepts and world-views, as expressed by This is a very important, well written and dense treatise about the history of ideas in Western Civilization.
The great drama of the evolution of the Western Mind is described passionately and in a gripping and enjoyable book, where the critical concepts and world-views, as expressed by the major philosopher throughout history, are beautifully expressed in a concise but scholarly valuable way. Let me highlight some of the points made by the author that I found particularly worth discussing: - The author remarks that the birth of philosophy in ancient Greece did not happen in a vacuum, significantly owing to the cultural substrate existing at the time where the mythological structure of the Olympian world presented the Universe as an ordered and structured whole, a cosmos rather than a chaos, where the natural and the human world are not distinguishable domains.
The temples to Zeus, Athena and Apollo are clearly a celebration of mathematical elegance and human rationality as much as a celebration of the divine. In Plato, the Good, the True and the Beautiful are united. In this, Plato represents the pinnacle of the unique synthesis of "eros" and "logos" — of passion love of wisdom , and rational mind.
For Plato and for most of the ancient Greek philosophers , the direct apprehension of the world' deeper reality satisfies not only the mind but also the soul. It is good to see an author who is not scared to stress the uniqueness of Western intellectual thought and civilization, and its debt to the Classical World legacy - even if he correctly recognizes the also very important contribution of the Eastern Civilizations to the formation of the Greek civilization. Unfortunately, I must say that here I was disappointed by the lack of depth with which the author treats the amazingly beautiful and very important philosophical system of Plotinus, system which left a very important intellectual legacy influencing, directly or indirectly, many subsequent important Western systems of thought including Christianity.
The great tension between the Judaic and the Hellenistic legacies of the Christian Creed is compellingly highlighted. On the other hand, while God was seen by the Hellenic Christian perspective as the universal Mind, the Logos, the Neoplatonic One, the Judaic conception leaned towards a jealous, almost capricious, almost nationalistic, completely transcendent entity to be feared as much as loved.
The Hellenic Christian God was quite different to the Judaic God promising a political victory for "Israel" and the physical destruction of the political enemies of the Judaic State.