Wisdom Information And Wonder Knowledge For

In this book one of Britain's leading philosophers tackles a question at the root of our civilisation: What is knowledge for? Midgley rejects the fragmentary and specialized way in which information is conveyed in the high-tech world, and criticizes conceptions of philosophy that support this mode of thinking.

Following a survey of the biblical and classical background, Wisdom in Christian Tradition offers a detailed exploration of the theme of wisdom in patristic, Byzantine, and medieval theology, up to and including Gregory Palamas and Thomas Aquinas in Greek East and Latin West, respectively. Three principal levels of Christian wisdom discourse are distinguished: wisdom as human attainment, wisdom as divine gift, and wisdom as an attribute or quality of God. This journey through Wisdom in Christian Tradition is undertaken in conversation with modern Russian Sophiology, one of the most popular and widely discussed theological movements of our time. Sophiology is characterized by the idea of a primal pre-principle of divineâhuman unity (âSophiaâ) manifest in both uncreated and created forms and constituting the very foundation of all that is. Sophiology is a complex phenomenon with multiple sources and inspirations, very much including the Church Fathers. Indeed, fidelity to patristic tradition was to become an ever-increasing feature of its self-understanding and self-articulation, above all in the work of its greatest exponent, Fr Sergius Bulgakov (1871â1944). This âunmodern turnâ (as it is here christened) to patristic sources has, however, long been fiercely contested. This book is the first to evaluate thoroughly the nature and substance of Sophiologyâs claim to patristic continuity. The final chapter offers a radical re-thinking of Sophiology in line with patristic tradition. This constructive proposal maintains Sophiologyâs most distinctive insights and most pertinent applications while divesting it of some its more problematic elements.

This lecture gives a clear picture of the responsibilities of theology in relation to some of the most pressing issues of our time.

Human-centredness: A Challenge to Post-industrial Europe? The key power in industrial society has been linked to the possession of capital and factory. In the "information society" it could be rather different. If one accepts that that the key power in the information society will be linked not so much to the ownership of information but to human creativity nourished by that information, the productive force of today and tomorrow, could be more and more the human brain. Making use of one's intelligence is always accompanied by positive emotion, which in turn further activates the intelligence. But, unfortunately, under present conditions workers of all levels live in fear, anxiety and stress rather than desire and motivation. The question of "basic human ecology" (quality of life) is, therefore, a major strategic factor. It is precisely the opposite to the mechanisms of exclusion that currently dominate our society: exclusion of young people through joblessness - but also exclusion through technology, as with the helplessness of older people or the poorly educated confronted with ticket dispensing machines or other automats. This is not idle theorizing, it corresponds to concrete facts. It is, for example, how some observers interpret the crisis at IBM. Because its programs were less 'human-friendly', it was shaken to its foundations by Apple and Microsof- though it seems since to have learnt its lesson.

Love in many premodern cultures extended to and permeated the world or even the cosmos, but love in contemporary consumerist society tends to be sexualized, romanticized, and individualized. As a result, ancient visions of ethical love are difficult for moderns to comprehend, especially those rooted in premodern Western thought, or Native American thinkers that describe a love of the natural world that would help us live more responsibly on the Earth. This volume retrieves the significant narratives of love of the world and the concomitant ethical ramifications of those visions and argues that our age of science and technology has destroyed the ancient, living cosmos of previous visions and replaced it with a mechanical universe. This shift has resulted in various forms of destruction, diminishment, and forgetfulness. Overcoming modern world alienation requires recovering a sense of what it means to love the world and changing our practices to reflect our interconnection with it and our interdependency on it.

In this provocative and broad-ranging work, the authors argue that the ways in which knowledge - scientific, social and cultural - is produced are undergoing fundamental changes at the end of the twentieth century. They claim that these changes mark a distinct shift into a new mode of knowledge production which is replacing or reforming established institutions, disciplines, practices and policies. Identifying features of the new mode of knowledge production - reflexivity, transdisciplinarity, heterogeneity - the authors show how these features connect with the changing role of knowledge in social relations. While the knowledge produced by research and development in science and technology is accorded central concern, the authors also outline the changing dimensions of social scientific and humanities knowledge and the relations between the production of knowledge and its dissemination through education.