This site is dedicated to the memory of Dr. Alan William Smolowe who gave birth to the creation of this database.
The way towards 'wisdom' or towards 'freedom' is the way towards your inner being. This is the simplest definition of metaphysics.
Myth is an extremely complex cultural reality, which can be approached and interpreted from various and complementary viewpoints. Speaking for myself, the definition that seems least inadequate because most embracing is this: Myth narrates a sacred history; it relates an event that took place in primordial Time, the fabled time of the "beginnings." In other words myth tells how, through the deeds of Supernatural Beings, a reality came into existence, be it the whole of reality, the Cosmos, or only a fragment of reality — an island, a species of plant, a particular kind of human behavior, an institution. Myth, then, is always an account of a "creation"; it relates how something was produced, began to be. Myth tells only of that which really happened, which manifested itself completely. The actors in myths are Supernatural Beings. They are known primarily by what they did in the transcendent times of the "beginnings." hence myths disclose their creative activity and reveal the sacredness (or simply the "supernaturalness") of their works. In short, myths describe the various and sometimes dramatic breakthroughs of the sacred (or the "supernatural") into the World. It is this sudden breakthrough of the sacred that really establishes the World and makes it what it is today. Furthermore, it is as a result of the intervention of Supernatural Beings that man himself is what he is today, a mortal, sexed, and cultural being.
Deeds | Man | Myth | Reality | Sacred | Time | Words | World | Deeds |
Perhaps the best definition of progress would be the continuing efforts of men and women to narrow the gap between the convenience of the powers that be and the unwritten charter.
Paul Tillich, fully Paul Johannes Tillich
Faith is the state of being ultimately concerned. The content matters infinitely for the life of the believer, but it does not matter for the formal definition of faith. And this is the first step we have to make in order to understand the dynamics of faith.
Life | Life | Order | Understand |
He resented such questions as people do who have thought a great deal about them. The superficial and slipshod have ready answers, but those looking this complex life straight in the eye acquire a wealth of perception so composed of delicately balanced contradictions that they dread, or resent, the call to couch any part of it in a bland generalization. The vanity (if not outrage) of trying to cage this dance of atoms in a single definition may give the weariness of age with the cry of youth for answers the appearance of boredom.
Age | Appearance | Life | Life | People | Perception | Thought | Wealth | Youth | Youth | Thought |
Peter F. Drucker, fully Peter Ferdinand Drucker
There is only one valid definition of business purpose: to create a customer… Because it is its purpose to create a customer, any business enterprise has two — and only these two—basic functions: marketing and innovation… Marketing is so basic that it is not just enough to have a strong sales department and to entrust marketing to it. Marketing is not only much broader than selling; it is not a specialized activity at all. It encompasses the entire business. It is the whole business seen from the point of view of its final result, that is from the customer’s point of view. Concern and responsibility for marketing must therefore permeate all areas of the enterprise.
Business | Enough | Purpose | Purpose | Responsibility | Business |
Pitirim A. Sorokin, fully Pitirim Alexandrovich (Alexander) Sorokin
Without its meanings, a book --say Plato's Republic-- simply becomes a physical (paper) object possessed of a certain geometrical form, with certain physical and chemical properties which are noticeable even to mice and which they may nibble now and then. On the other hand, the meaning of Plato's Republic can be objectified and "materialized" not only in the paper book, but through quite different physical media, such as phonograph records, or air-waves when it is just read aloud or sung, or other physical "vehicles". Physically and biologically there are no human organisms that are "kings", "patriarchs", "popes", "generals", "scientists", "laborers", "peasants", "merchants", "prisoners", "criminals", "heroes", "saints", and so on. All these and thousands of other 'meanings' are superimposed upon the biological organisms by the sociocultural world or by persons and groups functioning not only as physical objects and biological organisms but mainly as 'mindful human personalities,' as bearers, creators, and agents of 'immaterial' meanings, values and norms. Thus any phenomenon that is an 'incarnation' or 'objectification' of mind and meanings superimposed upon its physical and biological properties is by definition a sociocultural phenomenon.
In existing criminology there are concepts: a criminal man, a criminal profession, a criminal society, a criminal sect, and a criminal tribe, but there is no concept of a criminal state, or a criminal government, or criminal legislation. Consequently, the biggest crimes actually escape being called crimes. This limitation of the field of vision of criminology together with the absence of an exact and permanent definition of the concept of crime is one of the chief characteristics of our culture.
The definition of insanity is doing the same thing over again and expecting a different outcome.
Insanity |
William Rees and Mathis Wackernagel
Ecological footprint analysis has gained considerable momentum around the world as both heuristic device and practical method for assessing sustainability. This success derives in part from methodological strengths of EFA that are both scientifically well founded and reflect thinking people’s intuitive sense of reality. On the technical/scientific side, EFA has several qualities that reinforce its credibility as a sustainability indicator. The method: acknowledges that humans are biophysical entities that make constant metabolic demands on their supportive ecosystems and that all our manufactured capital and related cultural artefacts impose a parallel and much larger industrial metabolism on the ecosphere; recognizes the crucial role of natural capital and natural income (biophysical stocks and flows) in economic development and sustainability; accepts that the economy is a fully contained, growing, dependent, sub-system of the non-growing ecosphere; recognizes the second law of thermodynamics as the ultimate governor of material transformations and economic activity (Georgescu-Roegen 1971, Daly 1991) and that beyond a certain (optimal) scale, the growth and maintenance human enterprise must necessarily accelerate the entropic disordering and dissipation of the ecosphere; is closely related conceptually to Odum’s the embodied energy (emergy) analyses (see Hall 1995) and the ‘environmental space’ concept of the Sustainable Europe Campaign (Carley and Spapens 1998). accounts for both population size and resource consumption in estimating of appropriated ecosystem area. This aligns EFA closely with Catton’s (1980) concept of human ‘load’ (population times per capita consumption); corresponds closely to and incorporates all the factors in Ehrlich’s and Holdren’s (1971) well-known definition of human impact on the environment: I = PAT, where ‘I’ is impact, ‘P’ is population, ‘A’ is affluence (i.e., level of consumption) and ‘T’ is a technology scalar.
Energy | Growth | Law | Method | Qualities | Sense | Size | Success | Technology | Thinking | World |
Ralph Ellison, fully Ralph Waldo Ellison
For, like almost everyone else in our country, I started out with my share of optimism. I believed in hard work and progress and action, but now, after first being 'for' society and then 'against' it, I assign myself no rank or any limit, and such an attitude is very much against the trend of the times. But my world has become one of infinite possibilities. What a phrase - still it's a good phrase and a good view of life, and a man shouldn't accept any other; that much I've learned underground. Until some gang succeeds in putting the world in a strait jacket, its definition is possibility.
Good | Man | Progress | Rank | Society | Work | World | Society |
I think that one possible definition of our modern culture is that it is one in which nine-tenths of our intellectuals can't read any poetry.
Ray Kroc, fully Raymond Albert Kroc
The definition of salesmanship is the gentle art of letting the customer have it your way.
The human mind is so complex and things are so tangled up with each other that, to explain a blade of straw, one would have to take to pieces an entire universe. A definition is a sack of flour compressed into a thimble.
Mind |
Red Skelton, fully Richard Bernard "Red" Skelton
If I may I would like to recite the Pledge of Allegiance and give you a definition for each word. I: me, an individual, a committee of one. Pledge: dedicate all of my worldly goods to give without self-pity. Allegiance: my love and my devotion. To the Flag: our standard, Old Glory, a symbol of freedom. Wherever she waves, there is respect because your loyalty has given her a dignity that shouts freedom is everybody
Dignity | Freedom | Love | Loyalty | Loyalty | Respect | Respect | Old |
There must, moreover, not only be this reference to myself in distinguishing my acts from all those things that are not acts, but it must be a reference to myself as an active being. Another perfectly natural way of expressing this notion of my activity is to say that, in acting, I make something happen, I cause it, or bring it about. Now it does seem odd that philosophers should construe this natural way of expressing the matter as really meaning, not that I, but rather some event, process, or state not identical with myself should be the cause of that which is represented as my act. It is plain that, whatever I am, I am never identical with any such event, process, or state as is usually proposed as the "real cause" of my act, such as some intention or state of willing. Hence, if it is really and unmetaphorically true, as I believe it to be, that I sometimes cause something to happen, this would seem to entail that it is false that any event, process, or state not identical with myself should be the real cause of it. But it is not, in fact, hard to see why philosophers should want to insist that these natural ways of expressing the matter really mean something quite different from what they seem to mean; namely, that it has been the firm conviction of most philosophers for generations that in the case of any event that occurs, another event must be at least part of its cause. If, accordingly, it is true that I am the cause of my acts, as it evidently is, then in view of this principle we must suppose that the real cause is some event intimately associated with me — and then, of course, the chase is on to find it or, failing that, at least to give it a name and create a semblance of having found it. The alternative I urge is that I am sometimes the cause of my own actions, that such an assertion is neither incomplete nor metaphorical and hence has no "real" meaning different from, much less inconsistent with, itself as it stands. In that case, however, we must conclude that the word "cause" in such contexts has not the ordinary meaning of a certain relationship between events, but has rather the older meaning of the efficacy or power of an agent to produce certain results. This idea can be otherwise expressed by saying that an agent is something that originates things, produces them, or brings them about. It might be wished that some clear definition or analysis of this idea of agency could be given, in place of merely synonymous expressions, but we have already seen that this cannot be done, and we have also seen why. To give an analysis of agency or of the sense in which an agent is the cause of his actions would amount to giving an analysis of an act, an analysis which would of necessity presuppose the truth of a metaphysical presupposition that is not only dubious, but probably false.
Assertion | Cause | Giving | Intention | Meaning | Necessity | Power | Relationship | Sense | Truth |