The human quest for meaning is an attempt to bring experience into conjunction with illuminating concepts. The second law of thermodynamics is of wide human concern, because it touches experience which is existentially charged and therefore which humans must interpret in broad metaphysical terms. Five types of experience have been incorporated into the second law: running down, degeneracy, mixed‐up‐ness, irreversibility of time, and emergence of new possibilities. The dominant Western tradition (Plato) places these experiences within a metaphysical scheme that evaluates (...) them negatively, whereas a minority tradition (Berdyaev) evaluates them positively. The former makes entropy anti‐God; the latter places entropy within God. (shrink)

The paper consists of an argument that goes as follows. Symbols and their elaboration into myths constitute Homo sapiens's most primitive reading of the world and the relation of humans to that world. They are, in other words, primordial units of cultural information, emerging very early in human history, representing a significant achievement in the evolution of human self‐consciousness and reflection. The classic myths of Fall and Original Sin, as well as the doctrines to which they gave rise, are further (...) interpretations of this primordial information. The doctrinal traditions of the first four centuries of Christianity are surveyed. Three sets of data as interpreted by the biological sciences are offered as resources for understanding the biogenetic grounds of the experience that the symbols, myths, and doctrines of Fall and Original Sin seek to interpret. The conclusions to be drawn are that (1) the symbolic material is indeed commensurate with the scientific understandings, and (2) the scientific interpretations deepen our understanding of the symbols, while (3) the conversation between the symbols and the science once again raises certain perennial questions about human existence. (shrink)

This essay examines the relationship between virtue and understandings of time through a comparative examination of two medieval Christian writers, Bernard of Clairvaux and Thomas Aquinas. By locating temporal dimensions of virtue primarily in discussions of prudence, this essay compares Thomas's account of the virtue of counsel as preparatory to prudent judgment with Bernard's earlier account of consideration as an integrating virtue that coordinates an examination of physical surroundings and social responsibilities with an examination of one's own inner life and (...) history of moral decisions. The essay argues that accounts of virtue ethics focusing on tradition-specific views of the human good and practical reasoning are insufficient if they do not also examine how practical reasoning interprets and responds to religious interpretations of time that disclose the distinctive kinds of moral problems arising in each historical period. (shrink)

This article sets out to offer a new reconceptualisation of the common good as the mechanism providing the temporal coordinates for revolutionary politics. The first section investigates the pairing of commonality and goodness, revealing its nature as a synthesis of apparently irreconcilable opposites. The second section examines how this irreconcilability is overcome, advancing the argument that to heal the divide, a double movement of definition and concealment is necessary, whereby the process of definition of what constitutes the common good is (...) accompanied by an expropriation, or hollowing out, of meaning. The third section offers a proposal for overcoming this epistemological impasse about the nature of the common good, by contrasting chronos and kairós, chronological time and what in English can be translated as ‘opportune time’, and offering kairós as the chance to create, within the fissures of the totalitarianism of chronological time, the timescape for revolutionary politics. This proposal is carried on in the second part of this article, starting with ‘Chronos and Kairós’ section, where the concept of kairós is expanded upon and coupled with the Epicurean and Lucretian idea of the clinamen, the swerve of the atoms that introduces the element of chance against Democritean determinism. With the support of Antonio Negri’s reading of kairós and clinamen, the article argues in ‘Alma Venus: Love, Desire and Revolution’ section that these two concepts provide the spatial and temporal coordinates for revolutionary politics, in tension and critical engagement with Ackerman’s idea of constitutional moments, to conclude in ‘Conclusions: Kairós and Revolutionary Politics’ section, that the common good is to be defined as that which takes place and is identified/identifiable within these coordinates. (shrink)