Querelle sur le Mal et la Providence: Lisbonne, 1755 by Voltaire, Jean-Jacques Rousseau

By Voltaire, Jean-Jacques Rousseau

Le 1er novembre 1755, un séisme suivi d'un raz-de-marée et d'un incendie ravage los angeles ville de Lisbonne (Portugal). On dénombre 50 000 victimes. Cette disaster marque les consciences et suscite un débat philosophique à travers toute l’Europe : un tel drame est-il le fruit de los angeles colère divine, donc de l. a. windfall ? Voltaire voit dans cette manifestation naturelle l'occasion de réfuter les thèses optimistes proposées par Leibniz dans l. a. Théodicée, Tout est bien ! Or, pour Voltaire, non seulement l. a. souffrance des hommes est inacceptable, mais cette thèse est synonyme d’un possibility redoutable, le fatalisme et son cortège de superstitions ridicules. Voltaire envoie son poème sur los angeles Loi naturelle et los angeles windfall à un Rousseau qui vient de faire parler de lui avec son Discours sur l’origine et les fondements de l’inégalité. Rousseau est irrité passablement par le tableau misérabiliste. Par réaction, il se pique de défendre Leibniz. Il lui fait un procès en désespérance de l’humanité : l’homme souffre un destin injuste par los angeles Nature. C’est le début de l. a. brouille définitive et de l. a. haine des deux hommes.

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Reality takes place through a brain hologram projecting out its implied view toward a whole, the whole toward its parts, and so on. Pribram thinks each organism represents in some manner the universe, and, conversely, each portion of the universe represents the organisms within it. Perception can't be understood without an understanding of the nature of the physical universe and the nature of that universe can't be understood without an underst~nding of the observing perceptual process. The brain of any organism constructs its reality as an explicate set of organized and clarified frequencies from the implied order.

When my pianist friend perceived the entire sonata, he had experienced it as a kind of musical grace, an insight arriving full-blown in the brain, perhaps as originally conceived by Mozart, enfolded within the implicate order awaiting its unfolding in time. The difficult part of Bohm's theory for us Westerners, and its direct correspondence with Eastern thought, is that the implicate order is consciousness. The energy out of which anything and everything is made is conscious energy, which, of course, calls for a redefinition of consciousness.

This lightning bolt proved a point of no return. " As a sufficiently persistent fool, I had at least the wisdom to suspend my folly long enough to go check out this man. If he could, apparently, wreak such happy havoc on my nervous system from a distance, what might direct contact hold in store? 11 The Genesis of Genius I approached the Indian "holy man" with an openness that would have been difficult had my own inexplicable "power experiences" and three years of meditation not prepared the way.

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