This book is my contribution of intuitive epistemology. This book discusses many new understandings of ultimate reality but, primarily, new understandings of the nature of God, the nature of man, and the nature and origin of our present universe. God is described as not personal, not all-powerful, not all-knowing, and not all-present. Individualized man is described as the unknowing expression of God. The universe is described as composed, in part, of the formless realm, the physical realm, the purgatorial realm, the spiritual realm, and the infinite void. The transbeingness of man is described as formless man, physical man, purgatorial man, and spiritual man. Individualized man, a nonspecific term for individualizations of infinite man, is described as alternately existing in two realities. The first reality is core reality. In core reality, individualized man is in total self-conscious unity and harmony with God. Thus, in core reality, individualized man exists in a mental self-realizing state of total harmony and bliss. The second reality is objective reality. In objective reality, individualized man experiences his infinite existence. This experiencing of existence is described as the purpose for individualized mans existence. Also, a fundamental understanding of this book is understanding the difference between real experiences and nonreal experiences. All functions within ultimate reality comprise real experiences. All experiences self-consciously created by individualized man are nonreal experiences. It is through the creative experiencing of objective existence that individualized man understands himself, God, and the purpose for his infinite existence. Finally, this book describes heaven and hell. Individualized man self-punishes himself for all his wrongdoings; God punishes no one. Hell is reserved for the individualizations of man that self-consciously reject God, but real physical hell is not a place of punishment.

Science and philosophy have both undergone radical transformations in recent times. Now they are poised for a pivotal alliance. Science has abandoned the mechanistic model of nature. Philosophy has broken through the tight, traditional circle of conceptualisation, intellectualistic preconceptions and cognitive presuppositions. The two now meet to focus on the palpitating, fluctuating stream of nature/life. Their traditional prejudices dispersed under the pressure of new evidence, philosophy/phenomenology of life and the sciences of life meet in the Archimedean point of the human creative condition (proper to the phenomenology of life) and the role of the human subject (central to the scientific view of reality). They necessitate each other: without the sciences of life, philosophy/phenomenology of life cannot penetrate the intricacies of nature/life; without recourse to philosophy to delineate, design, provide clues to the organisation of natural evidence, the sciences of life cannot devise new strategies for inquiry nor survey their field. The present collection throws open the barriers that separate nature and culture, works of physis and those of the spirit. Following the philosophical model of the ontopoieisis of life, focusing on its specifically human sphere - that of the human self-interpretation-in-existence - it encircles the vast, new horizons of the new alliance.

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"If people turn to look at you in the street, you are not well dressed, but either too stiff, too tight, or too fashionable." -- Beau Brummell Long before tabloids and television, Beau Brummell was the first person famous for being famous, the male socialite of his time, the first metrosexual -- 200 years before the word was conceived. His name has become synonymous with wit, profligacy, fine tailoring, and fashion. A style pundit, Brummell was singly responsible for changing forever the way men dress -- inventing, in effect, the suit. Brummell cut a dramatic swath through British society, from his early years as a favorite of the Prince of Wales and an arbiter of taste in the Age of Elegance, to his precipitous fall into poverty, incarceration, and madness. Brummell created the blueprint for celebrity crash and burn, falling dramatically out of favor and spending his last years in a hellish asylum. For nearly two decades, Brummell ruled over the tastes and pursuits of the well heeled and influential, and for almost as long, lived in penury and exile. With vivid prose, critically acclaimed biographer Ian Kelly unlocks the glittering, turbulent world of late-eighteenth/early-nineteenth-century London -- the first truly modern metropolis: venal, fashion-and-celebrity obsessed, self-centered and self-doubting -- through the life of one of its greatest heroes and most tragic victims. Brummell personified London's West End, where a new style of masculinity and modern men's fashion were first defined. Brummell was the leading Casanova and elusive bachelor of his time, appealing to both men and women of his society. The man Lord Byron once claimed was more important than Napoleon, Brummell was the ultimate cosmopolitan man. "Toyboy" to Georgiana, Duchess of Devonshire, and leader of playboys including the eventual king of England, Brummell inspired Pushkin to write Eugene Onegin, and Byron to write Don Juan, and he influenced others from Oscar Wilde to Coco Chanel. Through love letters, historical records, and poems, Kelly reveals the man inside the suit, unlocking the scandalous behavior of London's high society while illuminating Brummell's enigmatic life in the colorful, tumultuous West End. A rare rendering of an era filled with excess, scandal, promiscuity, opulence, and luxury, Beau Brummell is the first comprehensive view of an elegant and ultimately tragic figure whose influence continues to this day.

Bringing Buddhism to Tibet is a landmark study of the Dba’ bzhed, a text recounting the introduction of Buddhism to Tibet. The narrative of Buddhism’s arrival in Tibet is known from a number of versions, but the Dba’ bzhed—preserved in a single manuscript—is the oldest complete copy. Although the Dba’ bzhed stands at the head of a long tradition of history writing in the Tibetan language, and has been known for more than two decades, this book provides a full transcription of the Tibetan for the first time, together with a new translation. The book also introduces Tibetan history and the Dba’ bzhed with several introductory chapters on various aspects of the text by experienced scholars in the field of Tibetan philology. These detailed studies provide analysis of the text’s narrative context, its position within traditional and current historiography, and the organisation and structure of the text itself and its antecedents. Bringing Buddhism to Tibet is essential reading for anyone interested in Tibetan history and kingship, the nature of Tibetan historical narrative or the traditions of text transmission and codicology. The book will also be of general interest to students of Buddhism and the spread of Buddhism across Asia.

The Congressional Record is the official record of the proceedings and debates of the United States Congress. It is published daily when Congress is in session. The Congressional Record began publication in 1873. Debates for sessions prior to 1873 are recorded in The Debates and Proceedings in the Congress of the United States (1789-1824), the Register of Debates in Congress (1824-1837), and the Congressional Globe (1833-1873)