Re: Re: Re: Reinventing the Sacred by Stuart Kauffman (preface) Debashish Sun 12 Oct 2008 12:49 PM PDT
I see. Most of these thinkers seem to be blocked by the "necessary and sufficient" criteria of materialism, and thus obliged to come up with descriptions which don't necessitate the assumption or priority of consciousness.
In his chapter on "The Philosophy of Rebirth" and its succeeding chapters in the Life Divine (and in several other places - we are presently going through these chapters in our Skype study, that is why I am reminded of them), Sri Aurobindo takes up a variety of arguments (including ones such as Kauffman's) and ends up with a divine Person and his self-conceptive act of infinite fragmentation and involution that originates and initiates the re-membrance of "evolving emergence" and the flowering of the play of souls in a temporality of progressive consciousness.
By the time he gets to his description, one has a bird's eye view of the entire terrain of possibilities and why they fail to be adequate - neither a "creative Materialism" nor an intelligent Becoming without an independent Conscious Being at its origin, nor even a Conscious Being without Personhood can suffice to explain the emergence of the grades of consciousness in Matter and the reversal in the equation of cosmos and individual implied by the appearance of human will, creativity, consciousness and aesthetic and ethical sense and idealism.
In both, the cosmos and the individual, and in all individuals, the self-exploration of the "infinite Person" proceeds temporally and perpetually towards the enduring vindication of its identity, immortal and integral, yet radically different (in its infinity) in each, at play in a self-conscious universe. DB
Re: Re: Re: Reinventing the Sacred by Stuart Kauffman (preface) Rich Sun 12 Oct 2008 07:27 AM PDT
It seems that the objections raised here to Kaufman's book are similar in kind to the ones brought up in Proust was a Neuroscientist. Namely that the 3rd Culture (aka C.P. Snow's 1959 essay on bridging of the humanities and the sciences) thus far has been mostly composed of scientific writers who rather than actually building bridges between disciplines, have ultimately reduced the dialog to a one way street.
In the case of Kauffman however emergence has replaced reductionism as a description and metaphor. Although the principles of emergence itself are still somewhat incomplete I do find them somewhat more of promising a paradigm to begin a "cross-cultural" conversation. But it would be certainly interesting to explore other communicative platforms malleable enough to hold an authentic dialog.