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Enlightenment: more books (98)

Radical Enlightenment: Philosophy and the Making of Modernity 1650-1750 by Jonathan I. Israel, 2002-09-12
The Rosicrucian Enlightenment (Routledge Classics) by Frances Yates, 2001-11-09
Light on Enlightenment by Christopher Titmuss, 1999-11-16
Winning Through Enlightenment : Mastery of Life, Volume I by Ron Smothermon, 1979-09
The Enlightenment and the Intellectual Foundations of Modern Culture by Louis Dupre, 2005-11-01
The Power of Now: A Guide to Spiritual Enlightenment by Eckhart Tolle, 2004-09-29
This Is Enlightenment
Karma and Reincarnation: Unlocking Your 800 Lives to Enlightenment by Barbara Y. Martin, Dimitri Moraitis, 2010-10-14
The Enlightenment in America (Galaxy Books) by Henry F. May, 1978-02-09
The Great Treatise on the Stages of the Path to Enlightenment, Volume Two by Tsong-kha-pa, 2004-12-25
The Philosophy of the Enlightenment (Princeton Classic Editions) by Ernst Cassirer, 2009-08-10
Answers From Silence: Using Your Inner Guidance To Find Purpose, Fulfillment, and Enlightenment by Jeffrey Chappell, 2009-12-15
The Great Treatise on the Stages of the Path to Enlightenment, Volume One: The Lamrim Chenmo by Tsong-kha-pa, 2001-01-25
The Enlightenment, Second Edition (Studies in European History) by Roy Porter, 2001-03-07

lists with details

What Is Enlightenment? Magazine - Spirituality For The 21st Century
What is enlightenment? Magazine Spirituality for the 21st Century Articles and interviews inspired by rigorous inquiry into the
http://www.wie.org/home/default.asp
The Enlightenment - Wikipedia, The Free Encyclopedia
Short article on the thought of this period, and its legacy.
http://www.wikipedia.org/wiki/The_Enlightenment

Extractions: The Enlightenment The Age of Enlightenment ) was an intellectual movement in 18th Century Europe . The goal of the Enlightenment was to establish an authoritative ethics aesthetics , and knowledge based on an "enlightened" rationality (also logocentric ). The movement's leaders viewed themselves as a courageous, elite body of enlightened intellectuals who were leading the world toward progress, out of a long period of irrationality, immaturity, and tyranny which began during a historical period they called the Dark Ages . This movement provided a framework for the American and French Revolutions , as well as the rise of capitalism Enlightenment thinkers believed that the solution to the world's ills was rational thinking. It marked an effort to replace religion and aristocracy -based truths and social structures with those defined by rationality and common sense. Thus, social structures became increasingly characterized by a loss of faith in traditional religious sources of authority and a turn toward
The Imagination Institute Home Page
Books, flower essences, vitamins, new age audio and video, sound and light machines, magazines. Information on healing and enlightenment through the use of imagery in its various forms.
http://www.imagination-institute.com

Extractions: A New Thought Website for Seekers of enlightenment, Healing through Imagery, Guided Imagery, Mental Healing, Total God Realization, Self help, and Visualization, all greatly enhanced by a new development, Imagination Control Therapy. Diet considerations for health and illness. Links to many imagery practices. Check out The New Imagination Forum . Have a problem? Need some advice? Are you having trouble with emotions? Is life not going well? Having trouble with a relationship? Ask The Imagination Doctor New Book On Sale Now! Imagintelligence At 40% off Imagintelligence Book Reviews Welcome to The Imagination Institute. We hope to provide you with as much information as we can find on the planet regarding the imagination. When we understand our imaginations, we can truly understand the nature of our minds. The Imagination Institute
Enlightenment Or Salvation?
A site dedicated to the iconic image of Buddha and Jesus Christ. Travel from the original deity to the complex symbolism, that make up orthodox iconography.
http://hjem.get2net.dk/notaw/iconography/
The Supreme Perfect Enlightenment Of Tathagata Buddha The Man With The 3rd Third
Tathagata's teachings following his enlightenment.
http://www.members.tripod.com/tathagata2000/index.htm
Entry
Advises VIPs on choosing an enlightened teacher, and will arrange contacts and discreet meetings.
http://www.enlightenment-incognito.com
Modern History Sourcebook: Kant On Enlightenment, 1784
Modern History Sourcebook Immanuel Kant What is enlightenment?, 1784. Was ist Äufklarung? enlightenment is man s release from his selfincurred tutelage.
http://www.fordham.edu/halsall/mod/kant-whatis.html

Extractions: What is Enlightenment?, 1784 Enlightenment is man's release from his self-incurred tutelage. Tutelage s man's inability to make use of his understanding without direction from another. Self-incurred is this tutelage when its cause lies not in lack of reason but in lack of resolution and courage to use it without direction from another. Sapere aude! "Have courage to use your own reason!"- that is the motto of enlightenment. Laziness and cowardice are the reasons why so great a portion of mankind, after nature has long since discharged them from external direction (naturaliter maiorennes), nevertheless remains under lifelong tutelage, and why it is so easy for others to set themselves up as their guardians. It is so easy not to be of age. If I have a book which understands for me, a pastor who has a conscience for me, a physician who decides my diet, and so forth, I need not trouble myself. I need not think, if I can only pay - others will easily undertake the irksome work for me. That the step to competence is held to be very dangerous by the far greater portion of mankind (and by the entire fair sex) - quite apart from its being arduous is seen to by those guardians who have so kindly assumed superintendence over them. After the guardians have first made their domestic cattle dumb and have made sure that these placid creatures will not dare take a single step without the harness of the cart to which they are tethered, the guardians then show them the danger which threatens if they try to go alone. Actually, however, this danger is not so great, for by falling a few times they would finally learn to walk alone. But an example of this failure makes them timid and ordinarily frightens them away from all further trials.
Buddhist Teachings On Buddhist Enlightenment, Buddhist Meditation, Buddha Consci
A Buddhist sect that also embraces the teachings of Christianity, Hinduism, Judaism, Mohammadism, among others. HMH contains the diamond or pure form teachings of all spirituality. They are transcendental in nature and open the individual practitioners Wisdom Eye, a state of being that leads to complete enlightenment.
http://www.humuh.org/

Extractions: Wisdom Master Maticintin On HÜMÜH, the Jeweled Path of Transcendental Wisdom, Fourth School of Buddhism, Wisdom Master Maticintin teaches that enlightenment/God (Void, Divine) Consciousness is possible through present moment living focused at the Third Eye. HÜMÜH is the religion of the enlightened mind; the religion of God-Consciousness. Locations
AWAKENING 101
An excellent online course on the mystical experience. It begins with the premise that enlightenment is outside the scriptures. The broad range of links available on various descriptions of Zen experience is very useful.
http://www.geocities.com/SoHo/Study/6309/awakening101.html

Extractions: The AWAKENING 101 course is arranged in such a way as to assist in easing the Dharma Gate for spiritual explorers, seekers along the path, wanderlings, and others who may be so interested. The course is organized into ten easy to follow, albeit somewhat extensive folders, which flow in order, from a general position and explanation of Zen, Enlightement, and Buddhism into more specific areas. As an example, in Folder 6 the topic is Meditation. Everything from a beginning view to those of Nagarjuna to Dogen to what Shikantaza is to an actual online meditation course, is laid out step-by-step and explored. The last folder, Folder 10, ends with a rather extensive suggested reading list. The reading list has many additional click-through reading sources such as online Koans, Sutras, and full-length Zen books as well. The AWAKENING 101 course itself is fairly organized, but if you are inclined to access pages outside the course, of which one can easily do, especially if you are interested in only certain areas or aspects of Buddhism, Zen, or the Enlightenment experience, Sarlo, in his published critique on all my net-based offerings writes: "It's organic and sprawling, but intricately interlinked, linking also to outside sites. One of the most fascinating aspects of this interconnectedness is that his collection is not very systematic in the usual sense. Forget site map, there is nothing for it when visiting but to wander from one page to another without much sense of where you're going, and usually without completing the page you're on, which you may return to only after a long garden path. In reading, you become a wanderer."
Pathways To Enlightenment
Online spiritual journal for meditation club.
http://www.MeditationClub.com/index.htm

Extractions: Information and Upcoming Events El Club de la Meditación Informacion en Espa ol Roger Cantu (Changchub Dorje) Articles, Books, Teachings, and Events Rama - Dr. Frederick Lenz American Buddhism Books and Music Recommended Selections E-mail Buddhist News and Views Tibetan Buddhism An Essential Introduction H. H. the Dalai Lama and Tibet News and Views Women and Buddhism Articles and Stories Links to the Principal Spiritual Traditions of Tibet The Nyingma Tradition Nyingma in the West The Sakya Tradition Sakya Monastery of Tibetan Buddhism The Kagyu Tradition Diamond Way Buddhism The Gelug Tradition The Government of Tibet in Exile The Dzogchen Tradition The Dzogchen Lineage THE NEW RAMARIBBIT GIFT SHOP
Deism, English 2327, Notes And Links
Deism and the enlightenment. English 2327. Notes and Links. OnLine Research and Assignments. Study the lnks below, especially those
http://lonestar.texas.net/~mseifert/deism.html
The Age Of Enlightenment
http://www.culture.fr/files/imaginary_exhibition.html
The Enlightenment - Wikipedia, The Free Encyclopedia
The enlightenment. From Wikipedia, the free encyclopedia. The enlightenment (The Age of Fall of the enlightenment. In a world of corporations
http://en.wikipedia.org/wiki/The_Enlightenment

Extractions: The Enlightenment The Age of Enlightenment ) was an intellectual movement in 18th Century Europe . The goal of the Enlightenment was to establish an authoritative ethics aesthetics , and knowledge based on an "enlightened" rationality (also logocentric ). The movement's leaders viewed themselves as a courageous, elite body of enlightened intellectuals who were leading the world toward progress, out of a long period of irrationality, immaturity, and tyranny which began during a historical period they called the Dark Ages . This movement provided a framework for the American and French Revolutions , as well as the rise of capitalism Enlightenment thinkers believed that the solution to the world's ills was rational thinking. It marked an effort to replace religion and aristocracy -based truths and social structures with those defined by rationality and common sense. Thus, social structures became increasingly characterized by a loss of faith in traditional religious sources of authority and a turn toward
Enlightenment - Wikipedia, The Free Encyclopedia
enlightenment. From Wikipedia, the free encyclopedia. For the period in European history, the enlightenment; For the Hindu concept of enlightenment, see moksha;
http://en.wikipedia.org/wiki/Enlightenment

Extractions: This is a disambiguation page; that is, one that points to other pages that might otherwise have the same name. If you followed a link here, you might want to go back and fix that link to point to the appropriate specific page. Views Personal tools Navigation Search Toolbox Other languages Deutsch Nederlands This page was last modified 11:42, 2 May 2004. All text is available under the terms of the GNU Free Documentation License (see for details).
Sensibility, Inspiration, And Enlightenment
Multiple pages of unsorted quotations with graphics.
http://members.tripod.com/~daanie/index.html

Extractions: var cm_role = "live" var cm_host = "tripod.lycos.com" var cm_taxid = "/memberembedded" The wisdom of the wise, and the experience of ages, may be preserved by quotation. -Issac D'Israeli ...Silence is the perfectest herald of joy. I were but little happy if I could say how much... -William Shakespeare ...the softest lover ever best succeeds... -Aaron Hill ...The mere intellect is perverse; it takes all sides, maintains all paradoxes, and comes to understanding only when it listens to the whisperings of common sense... -John Spalding ...Heroes in history seem to us poetic. But if we should tell the simple truth about some of our neighbors, it would sound like poetry... -George Curtis ...The best of life is conversation, and the greatest success is confidence, or perfect understanding between sincere people... -Ralph Waldo Emerson 1860 ...No thing is beautiful. But all things await the sensitive and imaginative mind that may be aroused to pleasurable emotion at the sight of them. This is beauty... -Robert Henri ...the most useful piece of learning for the uses of life is to unlearn what is untrue... -Antisthenes ~300BC ...Life consists in penetrating the unknown, and fashioning our actions in accord with the new knowledge thus acquired... -Leo Tolstoy If I could write the beauty of your eyes And in fresh numbers number all your graces, The age to come would say, 'This poet lies'... -William Shakespeare
IMMANUEL KANT An Answer To The Question What Is Enlightenment?
IMMANUEL KANT An Answer to the Question What is enlightenment? Konigsberg in Prussia, 30th September, 1784. enlightenment is
http://eserver.org/philosophy/kant/what-is-enlightenment.txt

Extractions: IMMANUEL KANT An Answer to the Question: "What is Enlightenment?" Konigsberg in Prussia, 30th September, 1784. Enlightenment is man's emergence from his self-incurred immaturity. Immaturity is the inability to use one's own understanding without the guidance of another. This immaturity is self-incurred if its cause is not lack of understanding, but lack of resolution and courage to use it without the guidance of another. The motto of enlightenment is therefore: Sapere aude! Have courage to use your own understanding! Laziness and cowardice are the reasons why such a large proportion of men, even when nature has long emancipated them from alien guidance (naturaliter maiorennes), nevertheless gladly remain immature for life. For the same reasons, it is all too easy for others to set themselves up as their guardians. It is so convenient to be immature! If I have a book to have understanding in place of me, a spiritual adviser to have a conscience for me, a doctor to judge my diet for me, and so on, I need not make any efforts at all. I need not think, so long as I can pay; others will soon enough take the tiresome job over for me. The guardians who have kindly taken upon themselves the work of supervision will soon see to it that by far the largest part of mankind (including the entire fair sex) should consider the step forward to maturity not only as difficult but also as highly dangerous. Having first infatuated their domesticated animals, and carefully prevented the docile creatures from daring to take a single step without the leading-strings to which they are tied, they next show them the danger which threatens them if they try to walk unaided. Now this danger is not in fact so very great, for they would certainly learn to walk eventually after a few falls. But an example of this kind is intimidating, and usually frightens them off from further attempts. Thus it is difficult for each separate individual to work his way out of the immaturity which has become almost second nature to him. He has even grown fond of it and is really incapable for the time being of using his own understanding, because he was never allowed to make the attempt. Dogmas and formulas, those mechanical instruments for rational use (or rather misuse) of his natural endowments, are the ball and chain of his permanent immaturity. And if anyone did throw them off, he would still be uncertain about jumping over even the narrowest of trenches, for he would be unaccustomed to free movement of this kind. Thus only a few, by cultivating the;r own minds, have succeeded in freeing themselves from immaturity and in continuing boldly on their way. There is more chance of an entire public enlightening itself. This is indeed almost inevitable, if only the public concerned is left in freedom. For there will always be a few who think for themselves, even among those appointed as guardians of the common mass. Such guardians, once they have themselves thrown off the yoke of immaturity, will disseminate the spirit of rational respect for personal value and for the duty of all men to think for themselves. The remarkable thing about this is that if the public, which was previously put under this yoke by the guardians, is suitably stirred up by some of the latter who are incapable of enlightenment, it may subsequently compel the guardians themselves to remain under the yoke. For it is very harmful to propagate prejudices, because they finally avenge themselves on the very people who first encouraged them (or whose predecessors did so). Thus a public can only achieve enlightenment slowly. A revolution may well put an end to autocratic despotism and to rapacious or power-seeking oppression, but it will never produce a true reform in ways of thinking. Instead, new prejudices, like the ones they replaced, will serve as a leash to control the great unthinking mass. For enlightenment of this kind, all that is needed is freedom. And the freedom in question is the most innocuous form of allÑfreedom to make public use of one's reason in all matters. But I hear on all sides the cry: Don't argue! The officer says: Don't argue, get on parade! The tax-official: Don't argue, pay! The clergyman: Don't argue, believe! (Only one ruler in the world says: Argue as much as you like and about whatever you like, but obey!). . All this means restrictions on freedom everywhere. But which sort of restriction prevents enlightenment, and which, instead of hindering it, can actually promote it ? I reply: The public use of man's reason must always be free, and it alone can bring about enlightenment among men; the private use of reason may quite often be very narrowly restricted, however, without undue hindrance to the progress of enlightenment. But by the public use of one's own reason I mean that use which anyone may make of it as a man of learning addressing the entire reading public. What I term the private use of reason is that which a person may make of it in a particular civil post or office with which he is entrusted. Now in some affairs which affect the interests of the commonwealth, we require a certain mechanism whereby some members of the commonwealth must behave purely passively, so that they may, by an artificial common agreement, be employed by the government for public ends (or at least deterred from vitiating them). It is, of course,impermissible to argue in such cases; obedience is imperative. But in so far as this or that individual who acts as part of the machine also considers himself as a member of a complete commonwealth or even of cosmopolitan society, and thence as a man of learning who may through his writings address a public in the truest sense of the word, he may 'indeed argue without harming the affairs in which he is employed for some of the time in a passive capacity. Thus it would be very harmful if an officer receiving an order from his superiors were to quibble openly, while on duty, about the appropriateness or usefulness of the order in question. He must simply obey. But he cannot reasonably be banned from making observations as a man of learning on the errors in the military service, and from submitting these to his public for judgement. The citizen cannot refuse to pay the taxes imposed upon him; presumptuous criticisms of such taxes, where someone is called upon to pay them, may be punished as an outrage which could lead to general insubordination. Nonetheless, the same citizen does not contravene his civil obligations if, as a learned individual, he publicly voices his thoughts on the impropriety or even injustice of such fiscal measures. In the same way, a clergyman is bound to instruct his pupils and his congregation in accordance with the doctrines of the church he serves, for he was employed by it on that condition. But as a scholar, he is completely free as well as obliged to impart to the public all his carefully considered, well-intentioned thoughts on the mistaken aspects of those doctrines, and to offer suggestions for a better arrangement of religious and ecclesiastical affairs. And there is nothing in this which need trouble the conscience. I;or what he teaches in pursuit of his duties as an active servant of the church is presented by him as something which he is not empowered to teach at his own discretion, but which he is employed to expound in a prescribed manner and in someone else's name. He will say: Our church teaches this or that, and these are the arguments it uses. He then extracts as much practical value as possible for his congregation from precepts to which he would not himself subscribe with full conviction, but which he can nevertheless undertake to expound, since it is not in fact wholly impossible that they may contain truth. At all events, nothing opposed to the essence of religion is present in such doctrines. For if the clergyman thought he could find anything of this sort in them, he would not be able to carry out his official duties in good conscience, and would have to resign. Thus the use which someone employed as a teacher makes of his reason in the presence of his congregation is purely private, since a congregation, however large it is, is never any more than a domestic gathering. In view of this, he is not and cannot be free as a priest, sinÏ he is acting on a commission imposed from outside. Conversely, as a scholar addressing the real public (i.e. the world at large) through his writings, the clergyman making public use of his reason enjoys unlimited freedom to use his own reason and to speak in his own person. For to maintain that the guardians of the people in spiritual matters should themselves be immature, is an absurdity which amounts to making absurdities permanent. But should not a society of clergymen, for example an ecclesiastical synod or a venerable presbytery (as the Dutch call it), be entitled to commit itself by oath to a certain unalterable set of doctrines, in order to secure for all time a constant guardianship over each of its members, and through them over the people ? I reply that this is quite impossible. A contract of this kind,concluded with a view to preventing all further enlightenment of mankind for ever, is absolutely null and void, even if it is ratified by the supreme power, by Imperial Diets and the most solemn peace treaties. One age cannot enter into an alliance on oath to put the next age in a position where it would be impossible for it to extend and correct its knowledge, particularly on such important matters, or to make any progress whatsoever in enlightenment. This would be a crime against human nature, whose original destiny lies precisely in such progress. Later generations are thus perfectly entitled to dismiss these agreements as unauthorised and criminal. To test whether any particular measure can be agreed upon as a law for a people, we need only ask whether a people could well impose such a law upon itself. This might well be possible for a specified short period as a means of introducing a certain order, pending, as it were, a better solution. This would also mean that each citizen, particularly the clergyman, would be given a free hand as a scholar to comment publicly, i.e. in his writings, on the inadequacies of current institutions. Meanwhile, the newly established order would continue to exist, until public insight into the nature of such matters had progressed and proved itself to the point where, by general consent (if not unanimously), a proposal could be submitted to the crown. This would seek to protect the congregations who had, for instance, agreed to alter their religious establishment in accordance with their own notions of what higher insight is, but it would not try to obstruct those who wanted to let things remain as before. But it is absolutely impermissible to agree, even for a single lifetime, to a permanent religious constitution which no-one might publicly question. For this would virtually nullify a phase in man's upward progress, thus making it fruitless and even detrimental to subsequent generations. A man may for his own person, and even then only for a limited period, postpone enlightening himself in matters he ought to know about. But to renounce such enlightenment completely, whether for his own person or even more so for later generations, means violating and trampling underfoot the sacred rights of mankind. But something which a people may not even impose upon itself can still less be imposed upon it by a monarch; for his legislative authority depends precisely upon his uniting the collective will of the people in his own. So long as he sees to it that all true or imagined improvements are compatible with the civil order, he can otherwise leave his subjects to do whatever they find necessary for their salvation, which is none of his business. But it is his business to stop anyone forcibly hindering others from working as best they can to define and promote their salvation. It indeed detracts from his majesty if he interferes in these affairs by subjecting the writings in which his subjects attempt to clarify their religious ideas to governmental supervision. This applies if he does so acting upon his own exalted opinionsÑ in which case he exposes himself to the reproach: Caesar non est supra GrammaticosÑbut much more so if he demeans his high authority so far as to support the spiritual despotism of a few tyrants within his state against the rest of his subjects. If it is now asked whether we at present live in an enlightened age, the answer is: No, but we do live in an age of enlightenment. As things are at present, we still have a long way to go before men as a whole can be in a position (or can ever be put into a position) of using their own understanding confidently and well in religious matters, without outside guidance. But we do have distinct indications that the way is now being cleared for them to work freely in this direction, and that the obstacles to universal enlightenment, to man's emergence from his self-incurred immaturity, are gradually becoming fewer. In this respect our age is the age of enlightenment, the century of Frederick. A prince who does not regard it as beneath him to say that he considers it his duty, in religious matters, not to prescribe anything to his people, but to allow them complete freedom, a prince who thus even declines to accept the presumptuous title of tolerant, is himself enlightened. He deserves to be praised by a grateful present and posterity as the man who first liberated mankind from immaturity (as far as government is concerned), and who left all men free to use their own reason in all matters of conscience. Under his rule, ecclesiastical dignitaries, notwithstanding their official duties, may in their capacity as scholars freely and publicly submit to the judgement of the world their verdicts and opinions, even if these deviate here Ind there from orthodox doctrine. This applies even more to all others who are not restricted by any official duties. This spirit of freedom is also spreading abroad, even where it has to struggle with outward obstacles imposed by governments which misunderstand their own function. For such governments an now witness a shining example of how freedom may exist without in the least jeopardising public concord and the unity of the commonwealth. Men will of their own accord gradually work their way out of barbarism so long as artificial measures are not deliberately adopted to keep them in it. I have portrayed matters of religion as the focal point of enlightenment, i.e. of man's emergence from his self-incurred immaturity. This is firstly because our rulers have no interest in assuming the role of guardians over their subjects so fir as the arts and sciences are concerned, and secondly, because religious immaturity is the most pernicious and dishonourable variety of all. But the attitude of mind of a head of state who favours freedom in the arts and sciences extends even further, for he realises that there is no danger even to his legislation if he allows his subjects to make public use of their own reason and to put before the public their thoughts on better ways of drawing up laws, even if this entails forthright criticism of the current legislation. We have before us a brilliant example of this kind, in which no monarch has yet surpassed the one to whom we now pay tribute. But only a ruler who is himself enlightened and has no far of phantoms, yet who likewise has at hand a well-disciplined and numerous army to guarantee public security, may say what no republic would dare to say: Argue as much as you like and about whatever you like, but obey! This reveals to us a strange and unexpected pattern in human affairs (such as we shall always find if we consider them in the widest sense, in which nearly everything is paradoxical). A high degree of civil freedom seems advantageous to a people's intellectual freedom, yet it also sets up insuperable barriers to it. Conversely, a lesser degree of civil freedom gives intellectual freedom enough room to expand to its fullest extent. Thus once the germ on which nature has lavished most careÑman's inclination and vocation to think freelyhas developed within this hard shell, it gradually reacts upon the mentality of the people, who thus gradually become increasingly able to act freely Eventually, it even influences the principles of governments, which find that they can themselves profit by treating man, who is more than a machine, in a manner appropriate to his dignity.
The Osho Experience: Meditation, The Science Of The Inner
Online publication of enlightenment and mysticism. The official web site of the Osho movement, based in Pune, India. Contains the Osho Times, details on the Meditation Resort, an online shop and a library of Osho's books.
http://www.osho.com/

Extractions: Osho, meditation techniques, Osho zen tarots, consciousness, osho meditations, relaxation techniques, self-discovery, personal transformation, meditation resort Your web browser is not capable of running JavaScript programs or the JavaScript feature is disabled in your web browser setting, so you will not be able to operate this site.
What Is Enlightenment?
What Is enlightenment? (Was ist Aufklärung?). Are we to understand that the entire human race is caught up in the process of enlightenment?
http://eserver.org/philosophy/foucault/what-is-enlightenment.html

Extractions: translation by Mathew Henson, 1992 Today when a periodical asks its readers a question, it does so in order to collect opinions on some subject about which everyone has an opinion already; there is not much likelihood of learning anything new. In the eighteenth century, editors preferred to question the public on problems that did not yet have solutions. I don't know whether or not that practice was more effective; it was unquestionably more entertaining. In any event, in line with this custom, in November 1784 a German periodical, Berlinische Monatschrift published a response to the question: And the respondent was Kant. A minor text, perhaps. But it seems to me that it marks the discreet entrance into the history of thought of a question that modern philosophy has not been capable of answering, but that it has never managed to get rid of, either. And one that has been repeated in various forms for two centuries now. From Hegel through Nietzsche or Max Weber to Horkheimer or Habermas, hardly any philosophy has failed to confront this same question, directly or indirectly. What, then, is this event that is called the and that has determined, at least in part, what we are, what we think, and what we do today? Let us imagine that the
ALL THINGS ZEN
Koan of Zen master Ch'ing Yuan Weihsin on emptiness, enlightenment, dependent origination, satori.
http://members.tripod.com/SpEd2work/AllThingsZen.html

Extractions: Thirty years ago, before I began the study of Zen, I said, 'Mountains are mountains, waters are waters.' After I got insight into the truth of Zen through the instructions of a good master, I said, 'Mountains are not mountains, waters are not waters.' But now, having attained the abode of final rest, (that is, Enlightenment ) I say, 'Mountains are really mountains, waters are really waters.' Over and over in Zen and Buddhism something like 'All is illusion' or 'The world is delusion' is presented. The problem with such understandings if presented as being true or otherwise representitive of reality, absolute or otherwise in the final sense, is that any and all persons presenting the statement and any and all persons recieving the statement would be themselves immersed products in that self-same illusion or delusion. Offering or making decisions on anything at all from that illusional or delusional position would be questionable, inturn totally undermining any credibility on such a statement, understanding, or belief.
The Age Of The Enlightenment
AGE OF THE enlightenment. IV. enlightenment and Religion. It was an age of reason based on faith, not an age of faith based on reason.
http://mars.wnec.edu/~grempel/courses/wc2/lectures/enlightenment.html

Extractions: We can call the eighteenth century the age of the enlightenment bcause it was both a culmination and a new beginning. Fresh currents of thought were wearing down institutionalized traditions. New ideas and new approaches to old institutions were setting the stage for great revolutions to come. The main figures of the enlightenment are fairly well known: Descartes, Pascal, Bayle, Montesquieu, Voltaire, Diderot, and Rousseau. There were others whom we could call antagonists to the dominant note, people like Rousseau, Zinzendorf, Wesley, Vico, and Hume. The pervasive appeal, as expressed by Voltaire, was to the These enlightened philosophes made extravagant claims, but there was more to them than merely negations and disinfectants. It was primarily a French movement because French culture dominated Europe and because their ideas were expressed in the environment of the Parisian salon. Therefore, it was basically a middle-class movement. They, nevertheless labored for man in general, for humanity. Clearly the feudal edifice was crumbling, but there was no real antagonism between the bourgeoisie and the aristocracy as yet. One can detect the bourgeoisie struggling for freedom from state regulations and for liberty of commercial activity. It is also evident that a wave of prosperity brought a greater degree of self-confidence to the bourgeoisie. Great fortunes were made every town. Mercantilism was loosening its hold on the economy. By 1750 the reading public came into existence because of increasing literacy. Yet the philosophes lived a precarious life. They never knew whether they would be imprisoned or courted. Yet they assumed the air of an army on the march.

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