This essay explores human collective intelligence as the creative force shaping our lives. By collective I mean that intelligence lies in its interaction, in relationship. Intelligence is beyond the individual or the collective. I focus on one of its two levels: the intelligence of need, which centres on fulfilling humanity’s needs and interests and is crucial to economic processes. Business are central to the current way of living, hence, from its good working depends human wellbeing With the rapid growth of (...) human populations and nature’s limited resources, we must cultivate a frugal intelligence of need that moves away from viewing economic growth as synonymous with prosperity. As Socrates said: “The secret of happiness, you see, is not found in seeking more, but in developing the capacity to enjoy less.” My goal is to show that the effective operation of the intelligence of need for everyone’s benefit requires it to work in harmony with a foundational yet often overlooked intelligence, which I call the intelligence of freedom, or liberating intelligence. The reforms of the intelligence of need, in particular of the economy, usually proposed are insufficient to ensure wellbeing for all. We need the awakening of the liberating intelligence, the intelligence of freedom, beauty and love, on which I will insist along this essay. (shrink)

Meditative research at the heart of liberating intelligence offers us a way to explore and live the new way of life, to live reality as a whole, free from divisions. It awakens our awareness of embodying the triadic symbol: creative freedom, universal intelligence and the web of intra-actions constituting the universe. It opens the possibility of living creative freedom, truth, beauty, peace, joy and unconditional love, the hallmarks of reality, even during moments of suffering. Each action that emerges from a (...) life rooted in these foundations of human life is right and unique for every given moment. The alternative is research based on models and a life limited by the models of reality we create, with their accumulated knowledge and corresponding thoughts. While models serve as useful tools for the intelligence of need, they are completely immersed in time and lack the infinite freedom of true reality. They cannot keep up with reality’s continuous advance towards newness. Meditative research is key in the harmonious development of intelligence in all its dimensions, in all activities and so to the full enjoyment of life. It allows for the non-temporal relationship between liberating intelligence and reality. We become as one, belonging to the great scheme of things so that birth and death are rendered meaningless and disappear. Liberating intelligence illuminates the intelligence of need while avoiding being enslaved by it. It offers us the possibility of moving beyond self-inflicted. (shrink)

I refer to the social embodiment of creative intelligence as creative democracies. Today’s world pose great challenges and serious threats to human life and cannot be faced by just having new ideas or more knowledge and thoughts. Today’s world requires the power to face the unknown, a key feature of intelligence. Hence the urgent need of societies to mutate into creative democracies. We need to begin with a strong base. We need an understanding and development of human life from its (...) foundations and the simplicity of its origin in the creative freedom of reality and its intra-active intelligence, the power of all humans in our global world to meet and share meaning and interests. This essaysuccinctly highlights their foundations, prefaced by three cautionary reflections. (shrink)

I have broaden the notion of interest seeing it as the quiet, serene energy of sentient intelligence, the intelligence of the creative freedom of reality embodied in all forms of life, from the simplest such as bacteria to the very complex such as cultural human life where I focus my attention. There are many forms of interest, as seen hereafter. However, I will emphasize the primordial interest in reality itself, the unwavering foundation of all interest proper of a mature and (...) healthy, free and creative intelligence, hence the name a give it. The strong symbiotic and cultural constitution of human species makes of interest much more than mere animal intentionality, even join or collective intentionality where the individual is primordial rather than the collective, the true primordial unity of life in its pluralism of forms. The ethology of interest already indicates the primacy of the collective: from Latin interesse (important) from inter- ‘between’ + esse ‘be’. Human interest is constituted in symbiosis, in intra-dependence with the rest of creative powers becoming thus cooperative common interest, which is communicative, inquisitive and above all, its full realisation is free interest in reality, in the whole, that is, loving interest. (shrink)

The development of a free, creative, and wise collective intelligence that is harmonious in its functional, axiological, and liberating dimensions has never received the priority, attention, and means required as the interactive agent it is, which constitutes human life by creating the cultures in which we live. Rather than prioritizing the development of our innate intelligence, our true power, we have sought security and well-being in submitting to supernatural powers and in the production, possession, and accumulation of goods, including knowledge. (...) This has created an unsustainable, ever-growing economy that has led to divisive and violent societies with enormous inequalities and ruled by domination and exploitation. Therefore, we have ended up living in an ill culture that threatens human survival and life on Earth. (shrink)

My several decades of research into artificial intelligence have given rise to two fundamental concerns. Firstly, the awareness of the unacceptable but very likely possibility that humanity will become subject to a subtle but powerful digital dictatorship. Secondly, there is a pressing need to gain a better understanding of human intelligence, which is crucial to understanding ourselves from moment to moment, from day to day and act consequently. We need to find out where actual intelligence lies and see clearly that (...) the power of domination and the corresponding submission to it or lack of actual freedom is the main obstacle to intelligence’s healthy development, the main illness that intelligence can fall prey to. In this essay intelligence is viewed as the embodied interactive agent that creates life, fulfils its needs and harmonizes its interactive diversity - in particular as to human life. (shrink)

Solmsen presents an interesting discussion of Aristotle's physical theory. He considers each topic, such as genesis, time, the infinite, in terms of Aristotle's similarities and differences with Pre-Socratic and Platonic thought. His results are piece-meal because "Aristotle himself does not investigate each topic of his physical system with his mind focused on a final synthesis of all major conclusions."--J. A. B.

A textbook intended largely for beginning students in ethics. In a very interesting concluding chapter, Prof. Garnett presents and justifies his own view of the meaning of ethical terms and of the nature of moral principles. One section of the book is as unusual as it is valuable: it contains collections of opinions on such practical problems as marriage and the family, right of property, and war.--J. A. B.

A single lecture setting forth the authors's view of excellence as "creative insecurity."--J. A. B.

According to Thalheimer the proper method of metaphysics is first to define clearly "existence" or "reality," and then to test all the things one can think of against this definition. One can thus come to a decision as to whether or not these things exist. It is in this sense that his metaphysics is "existential." "In the tradition of the Seventeenth Century system builders," this work develops a thesis stated in the author's published doctoral dissertation of 1920. --J. A. B.

An attempt to develop a method for the social sciences based upon a "field theory" of "logico-functional integration of elements" as opposed to older thoroughly monistic or pluralistic approaches. Professor Lins' emphasis upon the unity of the sciences, and his insistence that they use similar methods for the solution of similar problems, produce a rather artificial dialectic in his treatment of the social sciences, and allow him to draw rather trivial conclusions. --J. A. B.

A very brief, uncritical and rather gossipy presentation of the views of Romero on the nature of philosophy, man, spirit and culture.--J. A. B.

Two putative functions of emotion experience — its roles in intentional action and in social understanding — were investigated using a group of individuals (repressors) known to have impaired anxiety experience. Repressors, low-anxious, high-anxious, and defensive high-anxious individuals were asked to give a public presentation, and then given the opportunity to avoid the presentation. Repressors were the group most likely to avoid giving the presentation, but were the least likely to give an emotional explanation for their avoidance. By contrast, they (...) were not less likely than other groups to provide negative emotional explanations of another person’s behaviour in a film clip. We concluded that: (1) repressors are impaired in self- but not in other-explanation using emotion, implying that “simulation” is not the method used by repressors to ground their folk psychology, (2) the intentional avoidance shown by repressors is indicative of some intact first-order phenomenal anxiety experience but that they lack second-order awareness of this anxiety experience. (shrink)

A re-evaluation of the function of the proofs of God's existence in Thomistic metaphysics. O'Brien's purpose is to "remove the debris of historical and individual deviations on the question of God's existence and rediscover the metaphysical approach indicated by St. Thomas himself."--J. A. B.

"This book presents a theory of the nature of things," and counsel in respect of the practical objectives of men. The former marks no advance over the Milesian Pre-Socratics; the latter lacks even the merit of being grounded in a "hard-headed" materialism. --J. A. B.

A new translation of the Pensées, presented here in the order of the Copy made by Pascal's literary executors, which is the order in which Pascal left them. Since Pascal never did complete the job of ordering and classifying, it does not follow, as the cover of the book insinuates, that this edition enables us to appreciate the workings of Pascal's mind better than others, which are marred by the intrusions of editors. Krailsheimer also translates fragments not found in the (...) Copy, including those recently discovered by Mesnard. The translation is a good one, and a definite improvement over other paperback editions.—A. E. J. (shrink)

This book purports to explore the possibilities of utilizing the insights of psychoanalysis in the explanations of history. The essays are mainly derivative explorations or reviews of Freud's Totem and Taboo and Erikson's Young Man Luther. Not much philosophy, little inspiration, and much jargon.--J. A. W.

The purpose of this pamphlet is to formulate the problems of, and to stimulate thought and discussion on, the concept of the public interest. The authors present a number of common and current theories on the nature of public interest, its relation to earlier, similar ideas, and its significance as a part of political theory.--J. A. B.

A comprehensive study of Plato's last and most difficult work. Professor Morrow's theme is that in the Laws Plato is applying his basic principles to the precise historical conditions of his time, out of consuming interest in the moral and political development of mankind. The concept of the "mixture" or "mean," as developed in the Politicus and Philebus, is treated as the key to the philosophical interpretation of the Laws, law itself being the "limit"; human nature, the natural environment, and (...) existing laws and customs, the "unlimited." Prof. Morrow places the weight of his interpretation on the latter, since a determination of the actual character of Greek institutions, as Plato knew, seems essential to a correct analysis of the "composite" institutions we find in the Laws.--. (shrink)

A book of very great scope. Abbo briefly presents the doctrines of every significant Western political thinker, along with a liberal amount of historical, biographical and bibliographical material. His discussions take the form of a clear, balanced, but not especially penetrating exposition, followed by critical remarks. The book is directed to an audience of Catholic layman and students; the exposition can be of little use to the specialist, and his critical remarks will often fail to satisfy a non-Catholic reader.--J. A. (...) B. (shrink)

This book is a fine introduction to the traditional problems in the philosophy of mind. The author succeeds in presenting difficult material accurately, clearly, and concisely. Though the problems are shown to have deep historical roots, the answers are generally in modern terms with frequent and useful allusions to contemporary philosophers and relevant research in psychology, anthropology, and biology. Perhaps the importance of this book lies in the fact that while the author does not understate the difficulty and complexity of (...) the problems, he considers the answers crucial in man's quest for self-knowledge and shows his readers how to approach philosophical self-examination. Beginning with the general philosophical problem of mind-body, he proceeds to particular analyses of perception, motivation, emotion, imagination, and memory where there is more interaction between philosophy and empirical science. Finally, he ends the book with a study of the problems of self-knowledge, taking into account the material that has preceded. For those interested in pursuing the subject, an interesting bibliography could be compiled from the notes and supplementary bibliography that follow the text.--J. A. W. (shrink)

Shoemaker's book can be divided into two main sections; the first five chapters, which consist of somewhat tedious criticisms of some classical and semi-classical positions, and Chapter Six, "How is Self-Knowledge Possible?" Of particular interest in the latter are his claims that we have non-criterial knowledge of personal identity and that "sincere and confident perceptual and memory statements" are necessarily generally true. The book is an outgrowth of Shoemaker's doctoral dissertation and retains a dissertorial style. The influence of Malcolm is (...) evident throughout.—A. E. J. (shrink)

This book contains ten excellent essays on symbolism, its nature and function in art, society, religion, science, and psychoanalysis. Six of the essays were originally in 1958 in a special issue of "Daedalus"; of the remainder there is a selection from Whitehead's Symbolism: Its Meaning and Effect, and three original contributions of value, of which Erich Kahler's essay on "The Nature of Symbolism" is outstanding.--J. A. B.

Among the more important changes in this revised edition: the incompleteness of the first set of natural deduction rules is proved; many proofs are shortened and simplified, especially in the development of the first-order functional calculus; there is a more lucid exposition of the quantification rules; more exercises are provided, with answers given for a number of them. The changes are all improvements, but none of them are of a sufficiently radical nature to be likely to alter anyone's original opinion (...) of Copi's book—A. E. J. (shrink)

An extraordinarily stimulating work, in which Prof. Conger presents his "hypothesis of epitomization." According to this theory the natural world is divided into three basic realms which are ordered in a number of complex ways. Logical and mathematical entities form realms also, and are epitomized by a "chronogeometric" realm which provides a relational system that constitutes the "milieu" of the natural world.--J. A. B.

A series of lectures, directed to philosophical laymen, tracing the effects of secular philosophy on religious doctrines. Relevant reflections by Spinoza, Kant, Hume, Nietzsche, James and Santayana are briefly and sensitively discussed.--J. A. B.

Five interesting essays on problems associated with "teaching values" in colleges, by educators in various fields. The discussions arise from an awareness of a crisis of values in our time, and are intended to formulate explicitly the responsibility of higher education in respect of this crisis. The question as to whether virtue should be taught is discussed and affirmatively answered; the remainder of the volume is concerned with presenting findings as to whether virtue can be taught, and if so, how (...) it can be taught. The genuinely Socratic question, i.e., what is virtue?, is perhaps understandably avoided, but its avoidance must render these other discussions highly tentative.--J. A. B. (shrink)

A quasi-genetic account of language, intended to be based on an analysis of the science of psychological language and of theories in psychology. Scientific terms are defined in terms of invariant usage. "Protocol statements" are taken as the bulwark of this science. Their definition of psychology: "the study of animal movements and human speech." --J. A. B.

The book is equally divided into three parts, treating respectively Godfrey's metaphysics of essence and existence, his metaphysics of substance and accident, and his metaphysics of matter and form. The basic theme running throughout Godfrey's metaphysics is seen to be his understanding of Aristotle's doctrine of potency and act.

For Miss Sewell our apprehension of the world is basically through myth. Art, language, and even mathematics, rightly understood, are kinds of myth. This book centers upon those poets and biologists who share common goals by virtue of their use of the primary form of myth, i.e., "world-language." The major part of this book deals in these terms with such thinkers as Bacon, Linnaeus, and Rilke.--J. A. B.

An attempt to set forth a single principle, i.e., truth, as a standard of value in terms of which all problems may be dealt with. The book provides an excellent negative illustration of the value of a thorough grasp of traditional philosophy. --J. A. B.

The author argues that only the Aristotelian-Thomistic philosophy of act and potency can adequately account for the data of modern atomic physics.--J. A. B.