Download Wandering God: A Study in Nomadic Spirituality by Morris Berman PDF

By Morris Berman

The 3rd ebook in Morris Berman's a lot acclaimed trilogy at the evolution of human recognition, Wandering God keeps his prior paintings which garnered such compliment as "solid classes within the historical past of principles" (KIRKUS Reviews), "filled with piquant information" (Common Boundary), "an informative synthesis and a remarkably pleasant, good-natured jeremiad" (The Village Voice). the following, in a awesome dialogue of our hunter-gatherer ancestry and the "paradoxical" mode of conception that it concerned, Berman indicates how a feeling of alertness, or secular/sacred immediacy, in this case received buried via the increase of sedentary civilization, faith, and vertical energy relationships.

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Additional info for Wandering God: A Study in Nomadic Spirituality

Sample text

However, the journey was hardly over; something was still missing, but I couldn 't g rasp what it was. The first hint came when I read The Songlines, Bruce Chatwin's book about his experience in the Australian outback. Chatwin was not an anthropologist, and there are all sorts of ethnographic errors in the book; but the book is really a kind of diary, an explora tion of one particular theme, namely, the role of movement in the evolution of human life and consciousness. Chatwin believed that sedentary life spawned a host of illusions, religion among them, that were harmful to the human 16 Wandering God race and that were largely absent from HG and nomadic societies.

Increases in human evolutionary history. so do the number of tools and the number of manufacturing steps necessary to produce them. 3L Turning to the cultural record, Oldowan technology is completely expedient. Tools are found where they were used, not where people resided and to which they returned with their tools. Early The Writing on the Wall 41 hominid technology, says Binford, reveals stasis, great similarity over vast areas, pure biology rather than culhtre. This is mostly true even of the Mousterian period .

First, I am not convinced that the human race actually Iws a "destiny," some sort of fate that is written down somewhere, which God, Hegel, and a few mystics have been privileged to know. There may be no unconscious purpose working itself out; life may just be life, going through various turns, occasionally hitting a dead end, sometimes making progress, and sometimes not. Second, I am no longer convinced that the institution of some new paradigm can really save us. Such a thing may come to pass, but like all of the previous paradigms, it too will have its problems; they too wiD be severe, and we shall have to deal with 18 Wandering God them as best we can.

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