2023/09/10

Kenneth E. Boulding - Wikipedia

Kenneth E. Boulding - Wikipedia

Kenneth E. Boulding

From Wikipedia, the free encyclopedia
K. E. Boulding
Born
Kenneth Ewart Boulding

18 January 1910
Died18 March 1993 (aged 83)
NationalityEnglish-born, American
Alma materOxford University
Known forBoulding's Hierarchy
Kenneth Boulding's evolutionary perspective
Spaceship Earth
Loss of Strength Gradient
Spouse(s)Elise M. Boulding (m. 1941; 5 children; William Boulding et al.)
AwardsJohn Bates Clark Medal (1949)
33 honorary degrees[1]: 5 
Scientific career
FieldsEconomics
Systems theory
Evolutionary economics
InstitutionsUniversity of Edinburgh
Colgate University
Iowa State University
University of Michigan
The University of the West Indies
University of Colorado at Boulder
InfluencesJoseph Schumpeter[2]: 2 
Irving Fisher[2]: 49 
John Maynard Keynes

Kenneth Ewart Boulding (/ˈbldɪŋ/; January 18, 1910 – March 18, 1993) was an English-born American economist, educator, peace activist, and interdisciplinary philosopher.[3][4] 

Boulding was the author of two citation classics

The Image: Knowledge in Life and Society (1956) and 

Conflict and Defense: A General Theory (1962). 

He was co-founder of general systems theory and founder of numerous ongoing intellectual projects in economics and social science. He was married to sociologist Elise M. Boulding.

Biography[edit]

Early years[edit]

Seymour Street, Liverpool

Boulding was born and raised in Liverpool, England, the only child of William C. Boulding and Elizabeth Ann Boulding.[5] His father was a gas fitter and a lay preacher in the Wesleyan Methodist Church,[6] and his mother was a housewife. Boulding's middle name Ewart came from William Ewart Gladstone, of whom his father was a great admirer.[7]: 367  In his adolescent years Boulding became interested in pacifism and joined the Religious Society of Friends.[8]

After attending Liverpool Collegiate School on a scholarship, Boulding won a chemistry scholarship to Oxford University at New College in 1929. He soon transferred to Philosophy, Politics and Economics.[7]: 367–368  His economics tutors were Henry Phelps Brown, and Maurice Allen (1908–1988), who would become a director of the Bank of England in the late 1960s. Boulding obtained a First in economics in 1931. In his last year he wrote "The Place of the 'Displacement Cost' Concept in Economic Theory", which was accepted and published in The Economic Journal, after extensive comments by its editor John Maynard Keynes.[6]

University of Chicago

On a small university scholarship Boulding spent another year at Oxford doing graduate work, which resulted in a thesis on capital movements. While he was turned down for a fellowship for Christ Church, Oxford, in 1932 he did win a Commonwealth Fellowship to the University of Chicago. En route he got "quite well acquainted" with Joseph Schumpeter.[7]: 368–371 

On the fellowship from 1932 to 1934, Boulding continued his economics studies at Chicago and at Harvard University.[8] Although Jacob Viner encouraged him to focus on his PhD work, he studied with Schumpeter, took classes from Henry Schultz and Frank Knight, and wrote some of his own articles. At Chicago, he became friends with another graduate student, Albert Gailord Hart.[7]: 372–373 

His studies with Schumpeter[2]: 2  were interrupted by a spontaneous pneumothorax ('collapsed lung'). After recovery he spent the last six months of his Commonwealth Fellowship in Chicago, writing articles on capital theory.[7]: 373  Two of those articles, "The Application of the Pure Theory of Population Change to the Theory of Capital", and "The Theory of a Single Investment", were published in The Quarterly Journal of Economics in 1934–1935, and were the topic of Frank H. Knight's reflection[citation needed] the next year. After returning to the UK for three years, Boulding settled in the U.S. He was granted citizenship in 1948.

University of Edinburgh[edit]

University of Edinburgh

Under the terms of his Commonwealth Fellowship Boulding returned to the UK in the summer of 1934, and obtained a three-year position in economics at the University of Edinburgh.[9] Academic life at the university seemed very dead to him, and he made himself unpopular with a speech to students that was published in The Scotsman with the headline, "Scottish University Sitting on Haunches for the last Fifty Years."

In those days Boulding was actively involved in the Quaker community, writing a pamphlet on nonviolent methods in 1936 and drafting a letter for the Friends to the prime minister, asking Britain to disclaim the "war guilt" clauses in the Treaty of Versailles and move toward a more just peace.[9]

During this period Boulding learned about Paton's accounting theory and the principles of accounting. This theory made him view the firm as "governed by a principle that might be called the homeostasis of the constant changing balance sheet". Boulding (1989) explained that: "In the short run, the firm simply responded to changes in the balance sheet resulting from purchases. When customers purchased finished goods, inventory went down, cash went up, and the cash would be spent on labour and materials to make more finished goods. This equilibrium balance sheet, however, would be constantly changing as technologies, new goods, and new enterprises came into play."[7]: 373–374 

In 1935, in his second year in Edinburgh, Frank H. Knight published an article on his work, entitled "The theory of investment once more: Mr. Boulding and the Austrians," in The Quarterly Journal of Economics. This brought Boulding at the age of 24 to prominence as a notable intellectual in the social sciences.[10]

US academic life[edit]

Colgate University campus

In the summer of 1937 Boulding returned to the US to attend a world congress of Quakers in Philadelphia. He obtained a faculty position in upstate New York at Colgate University.[7]: 374  From 1937 to 1941 he taught economics there.[11] Fontaine (2010) summarized his stay:

... Boulding enjoyed the congenial surroundings of Colgate University. He did not feel alienated from his colleagues and acquaintances, as he had in British academic circles. For the first two years, social and professional life was fulfilling. But from September 1939, the invasion of Poland and his home country's declaration of war on Germany caused increasing emotional distress and strong feelings of hate against the Germans. His Quaker convictions were shaken until he had a mystical experience in May 1940 which restored his faith in pacifism...[12]: 223 

In a state of spiritual crisis Boulding managed to finish his textbook, Economic Analysis, which he had started in the free summer semesters at Colgate in the previous two years. This work would become a bestseller[2]: 2  and earned him even more respect in the field of economics.[12]: 223 

From 1942 to 1943, Boulding taught at Fisk University, a historically black school in Nashville, Tennessee. From 1945 to 1949 he was a faculty member of Iowa State College, now Iowa State University, and from 1949 to 1967 he was a faculty member of the University of Michigan. In 1967 he joined the faculty of the University of Colorado at Boulder, where he remained until his retirement.

A number of national and regional scholarly societies elected Boulding as their president, including the American Economic Association in 1968–69,[13] the Society for General Systems Research, the American Association for the Advancement of Science (AAAS) in 1980,[14] the International Studies Association, the Peace Research Society, and the Association for the Study of the Grants Economy.[1]: 6  In 1978 Larry D. Singell stated:

The election of Kenneth Boulding as president-elect of the AAAS continues the tradition of selecting an individual who is not only distinguished because of significant and fundamental contributions to a particular field of science but who also has the knowledge and vision to look at science as a whole and accordingly to represent the entire scientific community.[10]

Boulding was nominated for the Nobel Prize at different times for both peace and economics.[15] He was an elected member of the American Academy of Arts and Sciences (1957),[16] the American Philosophical Society (1960),[17] and the United States National Academy of Sciences (1975).[18]

Religious Society of Friends[edit]

Boulding, with his wife Elise, was an active member of the Religious Society of Friends, or Quakers.[19] He took part in Quaker gatherings, served on committees, and spoke to and about the Friends. The two were members of meetings in Nashville, Ann Arbor, and Boulder. Although he usually stuttered, when he ministered at a Friends meeting, he spoke fluently.

Kenneth Boulding was instrumental in organizing the first Vietnam War teach-in at the University of Michigan in March, 1965.[20] He later spoke on the steps of the Hatcher Graduate Library at the university and was pelted with snowballs by a group of disagreeing students.

In March 1977, he conducted a silent vigil at the headquarters of the American Friends Service Committee in Philadelphia to protest what he considered its distancing itself from Quakers. He penned the widely circulated "There is a Spirit", a series of sonnets he wrote in 1945 based on the last statement of the 17th century Quaker James Nayler.

Work[edit]

Boulding was widely recognized in academia as a prolific writer and an integrator of knowledge.[21] For Boulding, economics and sociology were not social sciences— rather, they were all aspects of a single social science devoted to the study of human persons and their relationships (organizations). Boulding spearheaded an evolutionary (instead of equilibrium) approach to economics.

Boulding emphasized that human economic and other behavior is embedded in a larger interconnected system. To understand the results of our behavior, economic or otherwise, we must first research and develop a scientific understanding of the ecodynamics of the general system, the global society in which we live, in all its dimensions spiritual and material. Boulding believed that in the absence of a committed effort to the right kind of social science research and understanding, the human species might well be doomed to extinction. But he was optimistic, believing our evolutionary journey had just begun.[3]

Economic Analysis, 1941[edit]

Boulding's first major work in economics was his introductory textbook, entitled Economic Analysis.[10] It was written when he was an instructor at Colgate University in the late-1930s and first appeared in 1941 from Harper & Brothers in single-volume and two-volume editions.[3] The book was augmented and republished in four editions, the last in 1966. In a 1942 book review, Max Millikan pointed out that the book was published at the right time and the right place.[22] According to Millikan:

For some years there has been a yawning gap in the literature of economic theory between the very elementary text designed for beginning students and the clutter of specialized monographs and periodical articles accessible only to the fully trained economist. The teacher attempting to lead his charges over this difficult and dangerous terrain has had to choose between two unsatisfactory alternatives. He could devote all his time to formal lecturing about a subject that requires informal discussion and problems for its proper comprehension; or he could assign and discuss a hodgepodge of advanced books and articles in the hope, usually vain, that some fraction of the class would struggle through to a comprehension of some fraction of the material.[22]

Millikan concluded that Boulding's work had filled the gap "neatly and effectively... material is organized by tools of analysis and the problems in the solution of which those tools are useful rather than in the conventional manner".[22] In the preface Boulding had explained that the book was "intended as a text from which the student can learn and the teacher can teach the methods and results of economic analysis. It also seeks to be a contribution to the development and systematization of the body of economic analysis itself."[23]

Looking back in 1989, Boulding explained, that "the first edition fundamentally followed Irving Fisher and Keynes's Treatise on Money. Even though I had read Keynes's General Theory by that time, I think I had not really understood it. I am not quite sure that I do now. The second edition, however, in 1948, was a thoroughly Keynesian general theory."[7]: 373  The first edition was published at the outbreak of World War II and did not sell well, but the second revised edition did and became "one of the core textbooks used in college in the United States (and eventually around the world)."[2]: 49 

Evolutionary economics[edit]

Boulding was an exponent of the evolutionary economics movement. In his "Economic Development as an Evolutionary System" (1961, 1964), Boulding suggests a parallel between economic development and biological evolution.

The Economics of the Coming Spaceship Earth, 1966[edit]

Following the publication of Rachel Carson's Silent Spring in 1962, the developing environmental movement drew attention to the relationship between economic growth and development and environmental degradation. Boulding in his influential 1966 essay "The Economics of the Coming Spaceship Earth" identified the need for the economic system to fit itself to the ecological system with its limited pools of resources.[24]

Publications[edit]

Boulding published some thirty books and more than eight hundred articles.

Books[edit]

1940s to 1960s
  • 1941, Economic Analysis, Harper & Brothers; 3rd single edition, 1955;4th ed. part II, 1966
  • 1942, A Peace Study Outline: The Practice of the Love of God, Philadelphia Yearly Meeting Book Committee
  • 1945, The Economics of Peace, Prentice Hall.
  • 1945, There is a Spirit: The Nayler Sonnets, Fellowship Publications.
  • 1950, A Reconstruction of Economics, J. Wiley.
  • 1953, The Organizational Revolution: A Study in the Ethics of Economic Organization, Harper & Brothers.
  • 1956, The Image: Knowledge in Life and Society, University of Michigan Press.
  • 1958, The Skills of the Economist, Cleveland: Howard Allen.
  • 1958, Principles of Economic Policy, Prentice-Hall, 1958.
  • 1962, Conflict and Defence: A General Theory, Harper & Bros.
  • 1964, The Meaning of the Twentieth Century: the Great Transition, Harper & Row.
  • 1966 The Impact of the Social Sciences, Rutgers University Press
  • 1966, "The Economics of Knowledge and the Knowledge of Economics". American Economic Review, Vol. 56, No. 1/2, March 1, 1966: 1–13
  • 1968, Beyond Economics: Essays on Society, Religion, and Ethics, (University of Michigan Press)
  • 1969, "The Grants Economy", Michigan Academician (Winter)[25]
1970s
  • 1970, Economics as a Science, (McGraw-Hill, 1970).
  • 1970, A Primer on Social Dynamics: History as Dialectics and Development, (Free Press, 1970).
  • 1971, Economics, Colorado Associated University Press, 1971.
  • 1973, Political Economy, Colorado Associated University Press, 1973.
  • 1973, The Economy of Love and Fear: A Preface to Grants Economics, Wadsworth.
  • 1974, Toward a General Social Science, Colorado Associated University Press.
  • 1975, International Systems: Peace, Conflict Resolution, and Politics, Colorado Associated University Press.
  • 1975, Sonnets from the Interior Life, and Other Autobiographical Verse, Colorado Associated University Press.
  • 1978, Stable Peace, University of Texas Press.
  • 1978, Ecodynamics: A New Theory of Societal Evolution, Sage.
1980s to 1993
  • 1980, Beasts, Ballads, and Bouldingisms: A Collection of Writings, Transaction Books.
  • 1981, Evolutionary Economics, London: Sage.
  • 1981, A Preface to Grants Economics: The Economy of Love and Fear. New York: Praeger.
  • 1985, Toward the Twenty-First Century: Political Economy, Social Systems, and World Peace, Colorado Associated University Press.
  • 1985, Human Betterment, Sage.
  • 1985, The World as a Total System, Sage.
  • 1986, Mending the World: Quaker Insights on the Social Order, Pendle Hill Publications.
  • 1989, Three Faces of Power, Sage.
  • 1992, Towards a New Economics: Critical Essays on Ecology, Distribution, and Other Themes, Edward Elgar.
  • 1993, The Structure of a Modern Economy: the United States, 1929–1989, Macmillan.

Selected articles[edit]

Some of his most cited works:

  • Boulding, Kenneth E. "General systems theory—the skeleton of science"Management Science 2.3 (1956): 197–208; Online at panarchy.org, 2000–2017.
  • Boulding, Kenneth E. "National images and international systems", Journal of Conflict Resolution 3.2 (1959): 120–131.
  • Boulding, Kenneth E. "The economics of the coming spaceship earth"Environmental Quality Issues in a Growing Economy (1966).
  • Boulding, Kenneth E. "Economics as a moral science", The American Economic Review 59.1 (1969): 1–12.
  • Boulding, Kenneth E. "Evolutionary economics", Journal of Business Ethics 2 (2):160–162 (1983).

See also[edit]

References[edit]

  1. Jump up to:a b Boulding, Kenneth E (1990). Three Faces of Power. Newbury Park: SAGE Publications. ISBN 0-8039-3554-4. Retrieved 8 October 2019.
  2. Jump up to:a b c d e Scott, Robert (2015). Kenneth Boulding; A Voice Crying in the Wilderness (Great Thinkers in Economics series). London: Palgrave Macmillan. doi:10.1057/9781137034380_6ISBN 978-1-349-44178-5.
  3. Jump up to:a b c David Latzko. Kenneth E. Boulding Comments at personal.psu.edu. Accessed 24 April 2009.
  4. ^ Keyfitz, N. "Kenneth Ewart Boulding: January 18, 1910 – March 18, 1993." National Academy of Sciences: Biographical Memoirs at nasonline.org. Accessed 50-05-2017.
  5. ^ The International Who's Who, Europa Publications Limited. 1974, p. 198.
  6. Jump up to:a b Ross B. Emmett (ed.), "BOULDING, Kenneth Ewart (1910–1993)," Biographical Dictionary of American Economists, London: Thoemmes, 2006, pp. 73–79.
  7. Jump up to:a b c d e f g h Boulding, K E (1989). "A Bibliographical Autobiography"PSL Quarterly Review42 (171): 365–393. Archived from the original on 2018-11-11. Retrieved 2019-10-08.
  8. Jump up to:a b Joseph Edward De Steiguer (2006). The Origins of Modern Environmental Thought. p. 88
  9. Jump up to:a b Debora HammondThe Science of Synthesis, 2011. p. 250
  10. Jump up to:a b c Singell, Larry D. "Kenneth E. Boulding, President-Elect of the AAAS." Science 200 (21 April 1978): 289–290.
  11. ^ Beaud, Michel; Dostaler, Gilles (27 September 2005). Economic Thought Since Keynes: A History and Dictionary of Major Economists. Routledge. p. 183. ISBN 1-134-71152-2.
  12. Jump up to:a b Fontaine, Philippe (June 2010). "Stabilizing American Society: Kenneth Boulding and the Integration of the Social Sciences, 1943–1980". Science in Context23 (2): 221–265. doi:10.1017/S0269889710000050S2CID 144051342.
  13. ^ "Kenneth E. Boulding 1910-1993." International Peace Research Association.
  14. ^ "AAAS Presidents.
  15. ^ Nasar, Sylvia (20 May 1993). "Kenneth Boulding, an Economist, Philosopher and Poet, Dies at 83"The New York TimesISSN 0362-4331. Retrieved 2016-09-27.
  16. ^ "Kenneth Ewart Boulding"American Academy of Arts & Sciences. Retrieved 2022-12-01.
  17. ^ "APS Member History"search.amphilsoc.org. Retrieved 2022-12-01.
  18. ^ "Kenneth E. Boulding"www.nasonline.org. Retrieved 2022-12-01.
  19. ^ Boulding, J Russell; Scott, Robert H (October 2017). Kenneth and Elise Boulding: The Quaker Foundations of their Contributions to the Social Sciences (Draft). Retrieved 8 October 2019. {{cite book}}|website= ignored (help)
  20. ^ Liggio, Leonard P. (1967). "Vietnam: Teach-Ins"Left and Right3 (2): 43–48.
  21. ^ Edwin Garrigues Boring (1991). Contemporary Psychology American Psychological Association, EBSCO Publishing (Firm). p.477
  22. Jump up to:a b c Millikan, Max (November 1942). "Reviewed Work: Economic Analysis by Kenneth E. Boulding". Journal of Farm Economics24 (4): 916–918. doi:10.2307/1232018JSTOR 1232018.
  23. ^ Boulding, Kenneth E (1966). Economic Analysis; Volume I Microeconomics (Hardcover) (4th ed.). New York: Harper & Row. p. xix. Retrieved 8 October 2019.
  24. ^ Blewitt, John (2015). Understanding Sustainable Development (Second ed.). Routledge., pp. 6–16
  25. ^ Reprinted in Collected Papers of Kenneth Boulding: Vol. II: Economics. Ed. Fred R. Glahe. Boulder, CO: Colorado Associated University Press, 1971: 177–185.

Further reading[edit]

External links[edit]

There Is A Spirit: The Nayler Sonnets by Kenneth E. Boulding | Goodreads

There Is A Spirit: The Nayler Sonnets by Kenneth E. Boulding | Goodreads


https://archive.org/details/in.ernet.dli.2015.209940/page/n13/mode/2up





There Is A Spirit: The Nayler Sonnets
Kenneth E. Boulding


4.63
8 ratings1 review

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.




48 pages, Paperback


First published March 1, 2007
Book details & editions
Community Reviews

4.63
8 ratings1 review

Renee
58 reviews1 follower
May 19, 2016
Here, Kenneth takes the last words of James Naylorand writes sonnets from them. Although, like many sonnets,they seem somewhat contrived,The ending couplets make reading them a joy. They are clear expressions of his passionate and abiding faith.


==

From the United States
YoAdrianne0
5.0 out of 5 stars Off-beat but enriching
Reviewed in the United States on August 31, 2018
Verified Purchase
You may not have heard the story, but it is definitely worth the read.
One person found this helpful
==
H. Elkington
5.0 out of 5 stars Nayler Sonnets
Reviewed in the United States on March 20, 2013
Verified Purchase
Taking words of James Nayler, an early English Quaker, Boulding has written these beautiful and clear sonnets on the spirit of these words to make a profoundly moving small collection.
5 people found this helpful
==
katy festinger
5.0 out of 5 stars Five Stars
Reviewed in the United States on February 28, 2015
Verified Purchase
Wonderful sonnets. Well worth reading
One person found this helpful
==
♫NewHorizons♫
VINE VOICE
5.0 out of 5 stars I will read this collection many times
Reviewed in the United States on July 31, 2019
Verified Purchase
As a former student of Boulding in the 1980s, I have read most of his major works. It has taken me three decades to finally read There is a Spirit: The Nayler Sonnets, which is a surprise since I actually have a fairly large collection of poetry books, even including his Sonnets from Later Life.

The story of James Nayler is fascinating, and Boulding's own sonnets, which are based upon Nayler's final words, are beautiful. When I first received this book I read it through twice in one sitting. I will return to it many more times in the future. A beautiful work about one's faith and relationship to God.
One person found this helpful
==

Full text of "There Is A Spirit The Nayler Sonnets"

Full text of "There Is A Spirit The Nayler Sonnets"



THERE IS A SPIRIT WHICH I FEEL 

that delights to do no evil, nor to revenge any wrong, 

but delights to endure all things, 

in hope to enjoy its own in the end. 


Its hope is to outlive all wrath and contention, 

and to weary out all exaltation and cruelty, 

or whatever is of a nature contrary to itself. 


It sees to the end of all temptations. 


As it bears no evil in itself, 

so it conceives none in thoughts to any other. 


If it be betrayed, 

it bears it, 

for its ground and spring is the mercies and forgiveness of God. 


Its crown is meekness, 

its life is everlasting love unfeigned;

and takes its kingdom with entreaty 

and not with contention,

and keeps it by lowliness of mind. 


In God alone it can rejoice, 

though none else regard it, 

or can own its life. 


It’s conceived in sorrow, 

and brought forth without any to pity it, 

nor doth it murmur at grief and oppression. 


It never rejoiceth but through sufferings: 

for with the world’s joy it is murdered. 


I found it alone, being forsaken. 


I have fellowship therein with them 

who lived in dens and desolate places in the earth, 

who through death obtained this resurrection and eternal holy life. 



JAMES NAYLER. 


1660 

There is a Spirit which I Feel - James Nayler

There is a Spirit which I Feel

Quaker Heritage Press > Online Texts > Works of James Nayler > There is a Spirit which I Feel


<382>

There is a Spirit which I feela

that delights to do no evil, nor to revenge any wrong, but delights to endure all things, in hope to enjoy its own in the end. Its hope is to outlive all wrath and contention and to weary out all exaltation and cruelty, or whatsoever is of nature contrary to itself; it sees to the end of all temptations. As it bears no evil in itself so it conceives none in thoughts to any other. If it be betrayed it bears it,b for its ground and spring is the mercies and forgiveness of God. Its crown is meekness, its life is everlasting love unfeigned, and takes its kingdom with entreaty and not with contention, and keeps it by lowliness of mind. In God alone it can rejoice, though none else regard it or can own its life. It's conceived in sorrow and brought forth without any to pity it, nor doth it murmur at grief and oppression; it never rejoiceth but through sufferings, for with the world's joy it is murdered. I found it alone, being forsaken; I have fellowship therein with them who lived in dens and desolate places in the earth, who through death obtained this resurrection and eternal holy life. Thou wast with me when I fled from the face of mine enemies, then didst thou warn me in the night; thou carriedst me in thy power into the hiding place thou hadst prepared for me; there thou coveredst me with thy hand, that in time thou mightest bring me forth a rock before all the world. When I was weak thou stayedst me with thy hand, that in thy time thou mightest present me to the world in thy strength, in which I stand and cannot be moved. Praise the Lord, O my soul. Let this be written for those that come after. Praise the Lord.

J. N.   


Editor's Notes

a. Robert Rich describes this as "A Letter from James Nayler, by which the then present state of his spirit is represented" (Hidden Things Brought to Light, pp. 21-22). Only Rich includes the last 5 sentences (beginning "Thou wast with me," but the earlier part has often been printed, first appearing in a collection entitled Several Papers of Confessions, Prayer, and Praise; by James Nayler, printed in London in 1659. It was included in Whitehead's 1716 collection under the heading: "His last testimony, said to be delivered by him about two hours before his departure out of this life, several Friends being present."

b. The phrase, "If it be betrayed it bears it," is in the earliest printing but is missing from all later printings including that of Robert Rich, until it is restored by Whitehead in 1716. Whitehead adds, "He died in peace with the Lord, at Soam (or Home)* in Huntingtonshire, and was buried at Kings-Rippon in the said county, the latter end of the year 1660, about the 44th year of his age."
(*The place was Holme, according to John Whiting's account quoted in William Sewel, The History of the Rise, Increase, and Progress, of the Christian People called Quakers, 2nd edition, London, 1675, p. 155.)

The Paradox of Self-Awareness


The Paradox of Self-Awareness

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6,256 views  Sep 4, 2023
Who are you, really? This is a question we often ask ourselves but rarely find a straightforward answer to. In this enlightening video, we delve deep into the paradox of self-awareness, exploring it through various lenses—philosophy, psychology, technology, and more. From Socrates' ancient wisdom to Carl Jung's psychological theories, and even the impact of social media on our self-concept, we cover it all. Join us on this intellectual journey as we try to unravel the complexities of understanding oneself. It's a winding road, but one worth traveling.


0:00 / 9:31


Transcript


Search in video
0:01
imagine you're standing in front of a
0:02
mirror looking at your reflection you
0:05
see your eyes your nose your mouth
0:08
features you've seen countless times but
0:11
as you stare deeper you start to wonder
0:14
who is this person staring back at me
0:16
you might initially dismiss this as a
0:18
momentary existential crisis and say of
0:21
course that's me but is it the more you
0:24
Ponder the more you realize that the
0:27
concept of me is not as straightforward
0:29
As It Seems you start to think about
0:31
your roles as a parent a child a friend
0:34
an employee each role comes with its own
0:37
set of expectations and behaviors
0:40
further complicating the idea of a
0:41
singular
0:43
self this is where we encounter the
0:45
Paradox of self-awareness the more we
0:47
try to understand ourselves the more
0:50
elusive our self-concept becomes it's
0:53
like trying to catch your own shadow the
0:55
closer you get the further it seems to
0:56
move away and just when you think you've
0:58
grasped it it morphs into something else
1:01
leaving you puzzled and somewhat
1:03
disoriented you might even start to
1:06
question the very nature of identity is
1:08
it static or dynamic is it a culmination
1:11
of your past experiences or is it a
1:14
constantly evolving entity shaped by
1:15
your choices and
1:18
interactions now let's take a step back
1:20
in time to ancient Greece where
1:22
philosophers like Socrates spent their
1:24
lives contemplating the nature of
1:26
existence Socrates with his method of
1:29
relentless questioning urged people to
1:31
examine their lives famously declaring
1:34
know thyself but what happens when the
1:37
self is a moving Target what happens
1:40
when the more you know the more you
1:41
realize you don't know the Paradox
1:44
deepens when you consider that Socrates
1:46
himself despite his wisdom was aware of
1:49
his own ignorance he knew that true
1:52
wisdom lay in acknowledging how little
1:54
one actually
1:55
knows this sentiment was echoed
1:58
centuries later by Dart another
2:00
philosopher who pondered the nature of
2:02
existence Dart gave us the famous line I
2:05
think therefore I am suggesting that the
2:08
act of thinking is proof of
2:10
existence but what if the very Act of
2:12
thinking about oneself changes the self
2:14
you're trying to understand what if the
2:17
observer effect commonly discussed in
2:19
physics applies to self-awareness as
2:22
well the act of observing changes The
2:24
observed adding another layer of
2:26
complexity to the Paradox this leads us
2:29
to p the relationship between thought
2:31
and existence does thinking Define us or
2:34
do we exist beyond our thoughts and if
2:37
our thoughts are Ever Changing what does
2:39
that say about our
2:41
existence fast forward to the 20th
2:43
century where psychology takes the
2:45
Paradox into new territories Carl Yung a
2:49
Swiss psychiatrist introduced the
2:51
concept of the Shadow Self a part of us
2:54
that we often don't acknowledge but is
2:55
crucial for complete
2:57
self-awareness according to Yong the
2:59
Shadow is not just the dark part of our
3:01
personality the repository of our fears
3:04
and regrets it also contains hidden
3:07
talents and strengths that we've
3:08
suppressed due to societal expectations
3:11
or personal
3:13
insecurities so as we strive to become
3:16
more self-aware we must also confront
3:18
and integrate our shadow this is not a
3:21
one-time event but a continuous process
3:24
adding another layer of complexity to
3:26
the Paradox yung's theories were further
3:28
developed by his followers who
3:30
introduced Concepts like archetypes and
3:32
the collective unconscious suggesting
3:35
that our self-awareness journey is not
3:37
just personal but also connected to
3:39
Universal human
3:40
experiences this raises questions about
3:43
the collective aspects of self-awareness
3:45
are we in some ways reflections of a
3:48
larger Human Experience and if so how
3:51
does that shape our individual journey
3:53
toward understanding
3:56
ourselves in today's digital age the
3:58
Paradox of self self awareness takes on
4:00
a new dimension with social media
4:03
platforms offering us the tools to
4:05
curate our lives and present a
4:06
particular image to the world one has to
4:09
wonder are we becoming more self-aware
4:12
or simply more self-absorbed the curated
4:15
images we present can become masks that
4:17
hide our true selves adding another
4:19
layer of Illusion to the already complex
4:21
landscape of
4:23
self-awareness the irony is that in a
4:25
world where self-expression is just a
4:27
click away genuine self-awareness seems
4:30
more elusive than ever we're drowning in
4:32
a sea of selfies yet starving for
4:34
authentic self- understanding this leads
4:38
us to question the role of technology in
4:39
our self-awareness Journey does it Aid
4:42
us in our quest for understanding or
4:44
does it merely create more layers of
4:46
Illusion that we must peel
4:49
back so how do we navigate this
4:52
intricate maze one approach is to
4:55
practice mindfulness a form of
4:57
meditation where you focus on being in
4:59
intensely aware of what you're sensing
5:01
and feeling in the moment without
5:03
interpretation or judgment mindfulness
5:06
can help you become an observer of your
5:08
thoughts and feelings providing a more
5:10
objective Viewpoint it's like stepping
5:12
out of the frame to see the entire
5:15
painting another strategy is to seek
5:18
honest feedback from people you trust
5:21
sometimes we're too close to the
5:22
painting to see the whole picture and an
5:24
external perspective can offer
5:26
invaluable insights friends family and
5:29
even professional counselors can act as
5:31
mirrors reflecting back to us aspects of
5:34
ourselves that we might not be aware of
5:37
this opens up a discussion about the
5:38
role of community in self-awareness how
5:41
do our relationships shape our
5:43
understanding of ourselves and how does
5:45
our self-awareness in turn affect those
5:49
relationships lastly embrace the
5:52
uncertainty the journey to
5:54
self-awareness is not a straight path
5:56
but a Winding Road filled with
5:58
discoveries and setbacks and perhaps
6:00
that's the beauty of it the Quest for
6:02
self-awareness is a lifelong journey not
6:04
a destination it's a journey filled with
6:07
twists and turns Peaks and valleys light
6:10
and
6:11
Shadow so the next time you find
6:13
yourself pondering who you are while
6:15
staring into that mirror remember that
6:17
the Paradox of self-awareness is a
6:19
riddle that may never be fully solved
6:21
and maybe just maybe that's perfectly
6:24
okay because in the end it's not about
6:26
finding definitive answers but about
6:28
asking the right questions it's not
6:30
about reaching a final destination but
6:33
about enjoying the journey and it's not
6:35
about capturing Your Shadow but about
6:37
dancing with it in all its Elusive and
6:39
everchanging forms the Paradox of
6:42
self-awareness invites us to explore to
6:45
question and to wonder and in doing so
6:47
it enriches our lives with deeper
6:49
meaning and Fuller
6:51
understanding the Journey of
6:53
self-awareness is akin to peeling an
6:55
onion each layer reveals another and the
6:58
process can bring tears to your eyes
7:00
yet each layer peeled is a step closer
7:02
to the core to the essence of who you
7:04
are or who you think you are and just
7:07
when you think you've reached that core
7:09
you find that it too is composed of
7:11
multiple layers each shaped by
7:13
experiences memories and innate
7:16
dispositions it's a NeverEnding cycle a
7:19
Labyrinth of self-discovery that you
7:21
navigate throughout your life this leads
7:24
us to ponder the role of time in
7:26
self-awareness how does our
7:28
understanding of ourselves change as we
7:30
age and how do different life stages
7:32
bring about new layers of
7:35
complexity the Paradox of self-awareness
7:38
is not just a philosophical or
7:40
psychological concept it's a lived
7:43
experience it's the voice in your head
7:45
that questions your choices and
7:47
challenges your beliefs it's the
7:49
unsettling feeling you get when you
7:51
realize that you've changed yet again
7:53
and have to update your self-concept
7:56
it's the existential angst that comes
7:58
from pondering the big questions
8:00
why am I here what's the purpose of life
8:03
who am I
8:04
really and so the Quest for
8:06
self-awareness becomes a lifelong
8:08
Endeavor a journey without a final
8:11
destination but perhaps that's what
8:12
makes it so incredibly enriching each
8:15
day offers a new opportunity to learn to
8:18
grow and to get one step closer to
8:20
understanding the Enigma that is you and
8:23
even if you never fully Solve the Riddle
8:25
the journey itself becomes a testament
8:27
to the complexity and beauty of human
8:30
existence in conclusion the Paradox of
8:34
self-awareness is a multifaceted ever
8:36
evolving concept that challenges us to
8:39
continually reassess who we are and how
8:41
we fit into the world around us it's a
8:44
journey that spans across time cultures
8:46
and disciplines inviting us to explore
8:49
the depths of our being while
8:51
acknowledging the inherent complexities
8:52
and uncertainties that come with it and
8:55
as we navigate this intricate maze we
8:58
find that the quest for self-awareness
9:00
is not just about finding answers but
9:02
about embracing the questions the
9:05
uncertainties and the endless
9:06
possibilities that come with being
9:09
human thank you for watching if you like
9:12
this video give it a thumbs up and if
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you want to keep up with more content
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like this don't forget to hit the
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Subscribe button and ring the
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notification Bell that way you won't
9:22
miss out on any future videos that could
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be the key to unlocking your full
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9:30
[Music]

2023/09/03

알라딘: 노자와 장자에 기대어 - 최진석의 자전적 철학 이야기 2022

알라딘: [전자책] 노자와 장자에 기대어



[eBook] 노자와 장자에 기대어 - 최진석의 자전적 철학 이야기 
최진석 (지은이)북루덴스2022-12-30 

책소개

평생 노장 철학을 연구해온 저자의 ‘나’와 ‘가족’ 이야기, 노자와 장자 철학의 시선으로 바라보는 ‘우리 사회’에 관한 사유를 담고 있다. 육십갑자를 한 바퀴를 돌았다는 회갑 날, 저자는 자신이 태어난 전남 신안의 작은 섬, 장병도를 방문한다. 저자는 그곳에서 이제는 할머니가 된 아버지의 초등학교 제자를 만나 기억에도 없던 어릴 적 이야기를 듣고, 그동안 꺼낸 적 없는 어머니, 아버지 이야기를 비롯해 큰누나와의 이별까지 인간 최진석의 진솔한 자기 고백과 거기서 비롯된 깊은 철학적 통찰을 보여준다. 평생에 걸쳐 ‘죽음’을 사유했던 저자는 ‘언젠가 죽을 수밖에 없는 존재’인 우리에게 자기 삶의 주인으로서 자유롭고 영원한 삶을 살아가자고 따뜻하지만 냉철한 어조로 권하고 있다.

저자는 스스로 품었던 ‘삶의 목적은 무엇일까?’라는 질문에 “내가 자기 삶의 ‘별’로서 빛나는 존재가 되는 것이자 찰나적인 삶 속에서 영원을 경험하는 것이다”라고 답한다. ‘죽음’이라는 태생적 한계를 가진 ‘나’라는 인간 존재가 한 마리 작은 물고기 곤(鯤)이 억겁의 축적을 통해 대붕(大鵬)으로 날아오르듯, 우주적 존재로서 자유롭고 영원한 비상을 꿈꾼 것이다.

저자는 세계를 ‘지적 탐구의 대상’이 아닌 철학적 사유와 실천을 통한 직접적인 변화를 추구하고 실현해야 할 장(場)으로 규정한다. 그래서 국민소득으로는 이미 선진국 대열에 들어섰지만 다른 여러 면에서 중진국의 한계에 갇힌 우리 사회를 냉철하게 진단하고 우리 자신이 사회를 변화시킬 역량을 갖춰 역사의 주체로서 선도국으로 건너갈 소명을 다하자고 역설한다.
===
목차
프롤로그-내가 다시 나를 찾은 날

제1부 별 헤는 마음

별똥별의 마음
별을 노래하는 마음
산티아고의 마음
별처럼 빛나고 싶은 마음
아버지의 마음
어머니의 마음

제2부 우주를 겨드랑이에 낀 채로

덕이 출렁출렁하게 드러나지 않은 채로
자신의 고유한 걸음걸이로
영감이 피어나는 순간에
모르는 곳으로 넘어가려고 발버둥 치면서
우주를 겨드랑이에 낀 채로

제3부 신의 있는 사람

지적인 사람
성공한 사람
‘장오자’라는 사람
유유자적하고 장수를 누리는 사람
참된 사람
감동과 호기심이 넘치는 사람

제4부 건너가는 시선

야수의 시선
신뢰의 시선
자신의 생각에만 매몰되지 않는 시선
무불위(無不爲)의 시선

제5부 정해진 마음 넘는 법

정해진 마음 넘는 법
‘아큐(阿Q)’로 살지 않는 법
‘내 손’에 집중하는 법
무모해지는 법
종속을 넘는 법
곤(鯤)이 대붕(大鵬)이 되는 법

접기
책속에서
P. 40 ‘별처럼 산다’고 하는 것은 내가 원하는 삶을 살면서 ‘내가 나로 빛난다’는 뜻이다. 내가 나로 빛나면 유한한 시간 속에 무한을 경험하게 된다. 그렇게 할 수 있는 가장 큰 힘은 ‘원하는 것’이다. … 원하는 것이 없는 삶은 빛날 수 없다. 원해야 한다!
P. 55 새벽 기차에 올랐다. 익산쯤 왔을 때 전화벨이 울렸다. 7시 조금 안 된 시각. 사람에게는 용건을 듣기 전에 미리 알아차리는 능력이 있다. 전화벨이 울리자, 임종하는 효도의 길이 이미 지났음을 직감했다. 아버지는 아무도 없는 병실에서 혼자, 자신이 스스로 죽음을 결정하셨다. “나 인자 그만 먹을란다”라고 말씀하신 후, 8일간 아무것도 드시지 않았다. 그리고 가셨다.  접기
P. 72 눈앞의 편리함을 위해 공공의 책임감을 포기하거나 불편을 감수하지 않으려는 경박함이 있다. 이런 경박함을 버리고 불편함을 감당하며 인간으로서 품격을 지키려고 노력하는 사람이 덕(德)이 있는 사람이다.
P. 107 자기가 존재한다는 것을 스스로 확인하는 자는 그 순간에 영원을 함께 경험한다. 자기 존재의 자각, ‘순간’과 ‘영원’이 교차하는 성스러운 자리다.
P. 108 사람이 하늘과 땅 사이에서 한평생을 산다는 것은 책받침 두께 정도의 얇은 틈새를 천리마가 휙 지나가는 것과 같다. 홀연할 따름이다(人生天地之間 若白駒之過隙 忽然而已, 『장자(莊子)』 「지북유(知北遊)」).
====
최진석 (지은이) 

서강대학교 철학과 명예교수, 사단법인 ‘새말새몸짓’ 이사장, ‘새말새몸짓’ 기본학교 교장이다. 건명원(建明苑) 초대 원장을 지냈다.
1959년, 전라남도 신안군 하의도 곁의 작은 섬 장병도에서 태어나 함평에서 유년 시절을 보냈다. 서강대학교 철학과에서 학사, 석사를 마치고 베이징대학교에서 당나라 초기 장자 해석을 연구한 『성현영의 ‘장자소’ 연구(成玄英的‘莊子疏’硏究)』(巴蜀書社, 2010)로 철학박사 학위를 받았다.

도가(道家) 철학자인 그는 원래 서양철학을 공부하려고 독일 유학을 계획했다. 하지만 대학원에서 독일철학... 더보기

최근작 : <노자와 장자에 기대어>,<나를 향해 걷는 열 걸음>,<최진석의 대한민국 읽기> … 총 33종 (모두보기)