From GPO Bookstore's Website: Authors with diverse backgrounds in science, history, anthropology, and more, consider culture in the context of the cosmos. How does our knowledge of cosmic evolution affect terrestrial culture? Conversely, how does our knowledge of cultural evolution affect our thinking about possible cultures in the cosmos? Are life, mind, and culture of fundamental significance to the grand story of the cosmos that has generated its own self-understanding through science, rational reasoning, and mathematics? Book includes bibliographical references and an index.

NOTE: NO FURTHER DISCOUNT FOR THIS PRINT PRODUCT--OVERSTOCK SALE -- Significantly reduced list price During the last 50 years, coincident with the Space Age, cosmic evolution has been recognized as the master narrative of the universe, history writ large. Cosmic evolution includes physical, biological, and cultural evolution, and of these the latter is by far the most rapid. In this volume, authors with diverse backgrounds in science, history, anthropology, and more, consider culture in the context of the cosmos. How does our knowledge of cosmic evolution affect terrestrial culture? Conversely, how does our knowledge of cultural evolution affect our thinking about possible cultures in the cosmos? Are life, mind, and culture of fundamental significance to the grand story of the cosmos that has generated its own self-understanding through science, rational reasoning, and mathematics? Might this lead to cultural evolution on a large enough scale to allow the universe to both create and steer itself toward its own destiny? Related products: NASA's First 50 Years: Historical Perspectives; NASA 50 Anniversary Proceedings can be found here: https://bookstore.gpo.gov/products/sku/033-000-01336-1 Bringing the Future Within Reach: Celebrating 75 Years of the NASA John H. Glenn Research Center, 1941-2016 can be found here: https://bookstore.gpo.gov/products/sku/033-000-01377-9 Other products produced by National Aerounautics and Space Administration (NASA) can be found here: https://bookstore.gpo.gov/agency/550

This book traces the development of diverse British cultures of outer space, utilizing key geographical concepts such as landscape, place, and national identity. It examines the early visionary ideas of writers H. G. Wells and Olaf Stapledon, the ambitious British space programme of the 1960s, and narrations of British cultural identity that accompanied the space missions of Helen Sharman, Beagle 2 and Tim Peake. The exploration of British cultures of outer space throughout the book helps understand the emergence of the British Interplanetary Society. It also explains its significance in pre-war and post-war periods through an analysis of the roles of influential figures such as Arthur C. Clarke and Patrick Moore. The chapters explore utopian and dystopian representations of space exploration, examine the mysterious phenomenon of UFO culture, and consider plans for humanity’s imagined future across interstellar space. Throughout the book geography is advocated as a home for critical studies of outer space, illuminating its significance in terms of the reciprocal relationships between exploration and the sublime, science and the imagination, Earth and cosmos. As an emergent field of research in the social sciences, this book makes an excellent contribution to the study of the outer space in Britain and abroad developing a distinctive kind of outer spatial geography with major implications for future teaching and research.

This book understands digital cultural production of electronic literatures and digital art by looking at electronic and digital works that produce subjective positionality, clouded knowledges of quantum theories, and metaphysical patterns grounded in a cultural ideology. This book underlines a conceptual framework for understanding how digital media impacts reading, approaching, and even interpreting social reality. The qualitative analyses interpret the current zeitgeist, and the works selected speak of the diverse, sometimes regionalized, and often multi-ethnic reality of the Latin American experience. The analyses elaborate on how artists reflect both the world they live in and a universal consciousness. These artists are not simply “digitalizing literature,” and these works are more than techy creations; rather, they make us think of other directions and connections.

In this volume, Costache endeavours to map the world as it was understood and experienced by the early Christians. Progressing from initial fears, they came to adopt a more positive view of the world through successive shifts of perception. This did not happen overnight. Tracing these shifts, Costache considers the world of the early Christians through an interdisciplinary lens, revealing its meaningful complexity. He demonstrates that the early Christian worldview developed at the nexus of several perspectives. What facilitated this process was above all the experience of contemplating nature. When accompanied by genuine personal transformation, natural contemplation fostered the theological interpretation of the world as it had been known to the ancients.

Explaining the Cosmos analyses the philosophical and theological writings relating to the creation and eternity of the world of three Gazan thinkers, Aeneas, Zacharias and Procopius. It sheds light on Neoplatonic and Christian debates, and maps distinctive cultural characteristics of Gaza, including its schools and monasteries, in Late Antiquity.

This thesis argues that with the advance of scientific knowledge, particularly in cosmology, Natural Theology can now provide an answer to the question as to the reason for the existence of man and the world. Aristotle had reasoned from the contingency of the world to the necessity of a God. He had also concluded that the world was unworthy of God's concern, as God could not be concerned with a world which was significantly different from God himself. Aristotle's reasoning from the world up to God, together with his inability to reason down from God to the world, established an antinomy. The history of subsequent attempts to avoid this antinomy, and to provide an explanation for the existence of the world, is considered. No such attempt is found to be successful. A hidden assumption in Aristotle's reasoning is exposed. Aristotle's conclusion that the world was not worthy of God's concern followed from his unstated assumption that the world was complete, rather than in process. The thesis argues that the world we know represents a stage in a process towards the possible self-creation of an entity which is similar to God, and so worthy of God's concern. Only a process of self-creation could produce an entity which would be self-existent, and so not significantly different from the self-subsistent God. Each stage of such a process of self-creation, before the final stage, would necessarily be less than perfect. Early in the 20th Century the Emergent Evolutionists had sought to explain the emergence of the biological and mental levels from the material level, without success. Nicolai Hartmann's subsequent ontological investigations made clear the stratified nature of reality. Hartmann's ontology is brought to bear on the problem of Emergence. Hartmann's analysis of ethics and his phenomenology of human nature are also brought to bear on the problem of the nature and role of man in the world. The thesis argues that the world can be understood as a process involving the possible self-creation of an entity like God. In the series of the emergent ontological strata of reality, the physical, biological, conscious and spiritual strata, each stratum is less rigidly determined, and exercises greater freedom than does the previous stratum. The laws of nature vary from stratum to stratum, becoming less deterministic at each new stratum. The present human moral-cultural, or spiritual stratum, exercises complete freedom in relation to the law of this stratum, the moral law. The moral law commands but can not compel. The possible outcomes of this process of Emergence could be either the self-creation of a stratum which is not significantly different from God, or the self-destruction of humanity. In this context, Christ could be considered to be a proleptic exemplar of the final emergent stage.

What kind of a universe do we live in? Where do we fit into the galaxies? Does God explain it all? We live in a staggering cosmos which only we understand and appreciate. This book locates us in a cosmic story. We need to bring together science, the humanities, experience and self-awareness. The world revealed by modern science is a source of great wonder. Yet Darwinism makes belief in a loving god virtually impossible. And by our knowledge and appetites we are destroying our habitat by carbon emissions and global warming. Death is a fact of life, but, unless we take drastic action, human life itself will become barely possible. What can we do to save our grandchildren? How can we find happiness without god and without destroying our descendants? We have to learn how to live in a new way. We need to deepen our instincts for reciprocity and compassion. We can learn how to thrive in harsh circumstances with the help of the philosophy, theology and poetry of both East and West. Above all, we need to use our own judgment. We can find satisfaction through, for example, art and exploration without deflowering the earth. And by meditation we can develop an inner space of still delight.

A rigorous and scientific analysis of the myriad possibilities of life beyond our planet. ÒAre we alone in the universe?Ó This tantalizing question has captivated humanity over millennia, but seldom has it been approached rigorously. Today the search for signatures of extraterrestrial life and intelligence has become a rapidly advancing scientific endeavor. Missions to Mars, Europa, and Titan seek evidence of life. Laboratory experiments have made great strides in creating synthetic life, deepening our understanding of conditions that give rise to living entities. And on the horizon are sophisticated telescopes to detect and characterize exoplanets most likely to harbor life. Life in the Cosmos offers a thorough overview of the burgeoning field of astrobiology, including the salient methods and paradigms involved in the search for extraterrestrial life and intelligence. Manasvi Lingam and Abraham Loeb tackle three areas of interest in hunting for life Òout thereÓ: first, the pathways by which life originates and evolves; second, planetary and stellar factors that affect the habitability of worlds, with an eye on the biomarkers that may reveal the presence of microbial life; and finally, the detection of technological signals that could be indicative of intelligence. Drawing on empirical data from observations and experiments, as well as the latest theoretical and computational developments, the authors make a compelling scientific case for the search for life beyond what we can currently see. Meticulous and comprehensive, Life in the Cosmos is a master class from top researchers in astrobiology, suggesting that the answer to our age-old question is closer than ever before.

These authoritative lectures, delivered during a period of deep crisis and conflict in world history, present a comprehensive spiritual teaching for contemporary humanity. Despite the raging world war, Rudolf Steiner was still actively touring Central Europe whilst simultaneously completing work on his architectural masterpiece, the first Goetheanum, in neutral Switzerland.The building of the Goetheanum – undertaken by a community of people from seventeen nations at war – forms a thematic backdrop to the lectures. In speaking of the walls in the new building, for example, Rudolf Steiner describes how their forms are not confining, but rather express an openness to the surrounding cosmos. Likewise, the carved motifs on the architraves of the wooden pillars are not fixed 'symbols' but are alive and continually metamorphosing . These observations are reflected in Steiner's broader discussions. He speaks of extending and deepening our connection with the world and the cosmos, going beyond our usual narrow limits and definitions to engage in 'community with the realities of existence'. We can do this, for example, with the so-called 'dead', who find it difficult to relate to sense-bound thinking. Rudolf Steiner explains how we can connect with them, greatly enriching our lives and 'making an enormous difference to their souls'. The distinction between fixed symbols and living motifs takes us to the core of anthroposophy, striving never to rest in inert forms of thought. In the field of education, Steiner thus warns about 'external measuring' of pupils and linear models of cognitive learning.Throughout the three lecture courses included here – which together form a kind of compendium of anthroposophy at the time – Steiner touches upon a wealth of absorbing themes, including the 'discovery' of America, the contrast between East and West, the qualities of European 'folk souls', Valentin Andreae's Chymical Wedding, and Darwinism. Regardless of his topic, however, Steiner consistently makes the urgent appeal that we 'grasp reality', looking further than abstract schemes of all kinds – such as social and political 'programmes' – to participate in the cosmos as conscious and fully human co-creators.'