By Ken Wilber
"In the ambitiously titled a short background of every thing, Wilber maintains his look for the first styles that occur in all nation-states of life. Like Hegel within the West and Aurobindo within the East, Wilber is a philosopher within the grand systematic culture, an highbrow adventurer excited about not anything below the entire process evolution, life's final trajectory—in a note, every little thing. . . . Combining non secular sensitivity with huge, immense highbrow knowing and a method of attractiveness and readability, a quick heritage of every thing is a clarion demand seeing the area as a complete, a lot at odds with the miserable reductionism of classy Foucault-derivative educational philosophy."— San Francisco Chronicle
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Additional resources for A Brief History of Everything (Revised Edition)
And, in the same way, no one can appreciate the terrors of a totalitarian regime if he has not personally experienced that ominous knock at the door and opened it to find the police waiting outside. I should like to take this opportunity of defending myself against an attack or a criticism to which dialectics is exposed when one simply takes it to mean what in fact it does mean in large stretches of Marx’s writings: namely as something that is no more than a critique of the immediacy of the immediate, in other words, as the demonstration that what appears to be brute fact is in reality something that has become what it is, something conditioned and not an absolute.
Spirit is no absolute first thing. The postulate that spirit is primary is an illusion, an illusion created, and necessarily created, by itself. But by the same token it is something produced by the reality of a life bent on self-preservation, something that postulates itself as primary only so that it may criticize existing reality or gain control over it. I spoke earlier of the absence of self-reflection on the part of spirit and of technical rationality, an absence of reflection that had the unfortunate consequence of forcing reason into a strange and paradoxical relationship with blind, historical fate.
This is a basic experience, even though you will not see a simple confrontation between the ‘best’ and the ‘worst’, but rather an infinitely nuanced chain of individual decisions, proposals and processes that focus initially at least on topics that seem utterly remote from such global judgements. Nevertheless, in questions involving individuals there is an overwhelming tendency not so much for the worse speech to triumph over the better one, but for the worse man to be appointed to the position that should have gone to the better one – and this is a common experience that has to be faced up to as frankly as any other experience.