Marc Gafni, a philosopher and spiritual teacher known for his Unique Self theory, and Zak Stein, an educational theorist examining consciousness and culture, dive into the relevance of philosophy in today's crisis. They discuss how shared values are crucial in a world of conflict and explore the transformative nature of love and narrative in shaping our understanding of existence. The conversation highlights the interconnectedness of personal identity and divine qualities, emphasizing a new narrative that transcends traditional paradigms and values intimacy and self-awareness.
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insights INSIGHT
Value Creates Global Coordination
Without a shared story of value, we cannot create intimacy, coherence, or coordination.
Global problems require this chain from intimacy to coordination for effective solutions.
insights INSIGHT
Fierce Love Transcends Pacifism
Philosophies of war cannot be ignored; fierce love must protect peace.
Love includes both union and necessary breaking, transcending simple pacifism.
insights INSIGHT
'As If' Invitation to Value
'As if' language invites people to pragmatically engage with truth and value.
Truth requires imaginal embodiment; we must become worthy of value.
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The play revolves around Prince Hamlet's journey to avenge his father's murder, which was committed by his uncle Claudius. Hamlet's father's ghost appears and reveals that he was poisoned by Claudius, who then married Hamlet's mother, Gertrude. Hamlet feigns madness while he investigates and plots his revenge. The play explores themes of betrayal, mortality, and the human condition, culminating in a tragic finale where nearly all main characters die, including Hamlet, Claudius, Gertrude, and several others[1][3][5].
War of the Worldviews
War of the Worldviews
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Christ in a Pluralistic Age
John Cobb
Process and Reality
Alfred North Whitehead
In this conversation with Marc Gafni and Zak Stein, I began by asking about philosophy’s relevance in our current moment of crisis: What role can philosophy play? As philosophers, we like to engage in dialogue, but our present world seems very far from dialogue being what guides the decisions that are shaping the immediate future. I invited us to consider how we can feel like what we’re doing here is meaningful when we’re facing this type of rivalrous, revenge-based antagonism.
Regarding my use of “as if” language in my review of First Principles and First Valuesthat Marc questioned, I explained that the “as if” is an invitation to my readers rather than a direct statement of my own position. It is intended as a bridge to the dominant culture, as a pragmatic invitation to see how people’s lives might change if they took these ideas seriously. I shared my grounding in process philosophy and particularly C. S. Peirce’s pragmaticist approach to theologizing: When I use terms like “as if,” it’s really just my way of signaling the participatory nature of truth and the reality of value. It’s not just waiting out there for us to find it. We have to become worthy of it. I emphasized that we need to imaginally body forth truth, goodness, and beauty to maintain them as realities. That’s our crucial role as human beings.
I asked whether consciousness being fundamental implies that the human being is not just the product of an evolutionary process but something more like the very medium of evolution’s expression. I brought in Schelling’s insight that “the human soul is conscientious of creation”—that we’re tapping into our own memory when doing evolutionary cosmology, not just abstractly reconstructing the universe’s exterior development. The intimacy paradigm Marc and Zak are proposing is something like a poetic proof of the existence of God as that than which nothing more intimate can be felt, a phenomenological proof of the existence of the divine ground within and between us. This divine ground, ultimately, is relational, and thus personal.
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