FROM THE VALUE OF FREEDOM TO THE VALUE OF HARMONY. AN ECOLONOMIC APPROACH

The authors consider that the current global crisis has an ecolonomic character in the sensethat it negatively affects all parties from all common living beginnig with the people and their families,communities and business organizations, state institutions and continuing with ecology of the living world.Such a disorder of “comeostasis”at the level of the “whole common living”is the result of excesses anddeficits of human and institutional behavior which, proplonged in time, beyond the “critical mass, aredangerous for the “health of whole common living”.The holistic researches highlight that the current ecolonomic crisis is the result of the “fall of man”,mainly caused by the excesses of freedom and deficits of responsability. These cause a pathological work, notalways a vocation type, a disproportionate evolution of society, knowledge “of up”and the morality of its use “indow”, a promotion of science beyond humanism, an increase of markets without morality, an overconsumption“uncontrolled by biology and moral” for several million of people, at the same time with a subconsumption thatjeopardize the survival for few billion of people.These opposites of our evolution did not fall from heaven, they are not “gifts from God”, of unfavorablenature. They are the result of some human and institutional behaviors that are based on the opposite education.Therefore, we need to re-spiritualize education based on the principle of harmony, to re-integrate inthis invention of human society love, true knowledge and faith in the certainty of hope.Education, in terms of harmony, will integrate all the values of meaning, such as “maturing freedom inresponsability, humanity, solidarity and social communion”, is vital for teaching people to live their own life inTruth, Goodness and Beauty.A new education means, at universal scale, the transition to the ecolonomic society in which the winwinpeinciple becomes the golden rule of life, in the unavoidable circumstances posed by our choices.Therefore, education on the meaning of life and for life has to be an education in love, to be able toharmonize with ourselves, with others and with the environment. Such an eduction will focus on the professionalman, the economist, the engineer, the doctor, the carpenter, the electircian etc, who loves what he does and hedoes what he loves, becoming himself the change in better that he wants to see in his outside world.Please allow us to worship in the spirit of this vision the Anthem of Harmony as a substance oftransformation of meaning that are included in realizing an ecolonomic society, based on a healthy educatio

Religion and Science unification

Speaking for God has been part of religion for many years. However, science has come in the past few years to question that role or even our very ability to speak about God in general. My goal is to show that dogmatism, under any form, is wrong. And even though dogmatism had for a long time been associated with ill-intentioned religion, nowadays science has replaced religion in the throne of doctrinaire thinking. The point of the paper is to illustrate that one-way thinking is never correct – most of the times a combination of science and religion, measurements and theoretical thinking, logic and intuition, is required to draw a conclusion about the most important philosophical questions. The paper establishes that exact sciences can be very useful, but they also have limits. The Religion-vs-Science problem is a pseudo-problem; logic and evidence can easily be used to defend theistic views. Both science and religion use common tools and methods and can be unified in a new way of thinking. This paper sets the foundations on how this can be achieved. The conclusion is that science and religion both complete our knowledge for the world, our understanding of humans and our purpose in life. Speaking about God is part of science as well as of religion. Only when we think of God as theologians and as scientists at the same time can we fully reach Him

Is Religion Undermined By Evolutionary Arguments?

I examine three major antireligious arguments that are often proposed in various forms by cognitive and evolutionary scientists, and indicate possible responses to them. A fundamental problem with the entire debate arises because the term "religion" is too vague. So I reformulate the debate in terms of a less vague central concept: faith. Referring mainly to Aquinas on faith, I proceed by evaluating how the previously mentioned cognitive and evolutionary arguments fare when dealing with faith. The results show that some aspects of the concept of faith are in principle beyond the range of evolutionary explanation and some other aspects are not. Nevertheless, an evolutionary account merges smoothly with faith’s theological dimension

Krishnamurti explained: a critical study

The acclaim accorded Jiddu ‘Krishnamurti’ (1895-1986) – as an apparently major figure in our modern understanding of all things spiritual – shows just how shallow western popular culture is when it tries to extend its reach beyond science, materialism and celebrity. Krishnamurti liked to portray himself as a wholly independent thinker, and as someone who encouraged similar independence of thought in others, yet he milked the role of an oriental guru tirelessly, discoursing from on high in an autocratic and commanding manner. At best his vast body of transcribed teachings is diverting nonsense; at worst he’s wasting our time. keywords: criticism critical analysis critique Jiddu Krishnamurti assessment evaluation appraisa

Aspects of Sex Differences: Social Intelligence vs. Creative Intelligence

In this article, we argue that there is an essential difference between social intelligence and creative intelligence, and that they have their foundation in human sexuality. For sex differences, we refer to the vast psychological, neurological, and cognitive science research where problem-solving, verbal skills, logical reasoning, and other topics are dealt with. Intelligence tests suggest that, on average, neither sex has more general intelligence than the other. Though people are equals in general intelligence, they are different in special forms of intelligence such as social intelligence and creative intelligence, the former dominant in women, the latter dominant in men. The dominance of creative intelligence in men needs to be explained. The focus of our research is on the strictly anthropological aspects, and consequently our explanation for this fact is based on the male-female polarity in the mating systems. Sexual dimorphism does not only regard bodily differences but implies different forms of sex life. Sex researchers distinguish between two levels of sexual intercourse: procreative sex and recreational sex, and to these we would add “creative sex.” On all three levels, there is a behavioral difference between men and women, including the subjective experience. These differences are as well attributed to culture as genetically founded in nature. Sexual reproduction is only possible if females cooperate. Their biological inheritance makes females play a decisive role in mate choice. Recreational sex for the purpose of pleasure rather than reproduction results from female extended sexual activity. Creative sex, on the contrary, is a specifically male performance of sexuality. We identify creative sex with eroticism. Eroticism evolved through the transformation of the sexual drive into a mental state of expectation and fantasizing. Hence, sex differences (that nowadays are covered up by cultural egalitarianism) continue to be the evolutionary origin of the difference between social and creative intelligence

To Each According to their Needs: Anarchist Praxis as a Resource for Byzantine Theological Ethics

I argue that anarchist ideas for organising human communities could be a useful practical resource for Christian ethics. I demonstrate this firstly by introducing the main theological ideas underlying Maximus the Confessor’s ethics, a theologian respected and important in a number of Christian denominations. I compare practical similarities in the way in which ‘love’ and ‘well-being’ are interpreted as the telos of Maximus and Peter Kropotkin’s ethics respectively. I further highlight these similarities by demonstrating them in action when it comes attitudes towards property. I consequently suggest that there are enough similarities in practical aims, for Kropotkin’s ideas for human organising to be useful to Christian ethicists