Sorana, despre şedinţa foto sexy: "Vreau să văd peste ani că arătam bine".
Sorana, despre şedinţa foto sexy: "Vreau să văd peste ani că arătam bine".Artista vrea să vadă peste ani, când vârsta îşi va pune amprenta pe trupul ei, cum arăta în tinereţe.”Pe 13 martie împlinesc 28 de ani şi m-am gândit că această şedinţă foto este un cadou pentru mine ca să văd peste ani de zile că arătam bine. M-am simţit despuiată. Am asemena desuuri şi în garderoba mea şi cred că trebuie să existe în garderoba fiecărei femei ca să se simtă mai sexy şi să menţină flacăra iubirii …
believed in God. At the same time, the Baconian method cbotrinuted a lot to the development of science. In Bacon’s opinion, science and religion do not exclude each other. How come a man of Bacon’s intelligence believed in God? It would be interesting to find out why. If I recall things correctly, Bacon believed also in a form of telepathy and in other things that would be considered at least weird by the modern mainstream scientist(some could consider them even manifestations of some sort of supposedly pathological magical thinking ). I think that the answer to your question lies in the fact that Bacon was a man of his time. And in his time it was very hard to find a truly important scientist or thinker that was an atheist in the modern sense of the word although there were some thinkers wrongly accused of atheism, such was the case of Baruch Spinoza, whose philosophy is actually not a form of atheism but something very close, in my opinion, with some forms of vedanta and shaivism.In order to properly place Bacon in the historical and intellectual context I think it would be useful to read The Idea of Nature by Robin G. Collingwood(the book was translated a while ago in romanian). The author presents very well in the book the changes of paradigm that occured in the western culture in regard to how the nature was viewed, with a very direct impact on the science and the philosophy of the ages in question. Bacon is in this larger picture a pivotal figure that cbotrinuted to a very important change that occured mostly in the XVIIth century, namely the transition from a Universe seen as a living organism(worldview typical for the Renaissance and imported from the ancient philosophy mainly from platonism, neo-platonism and hermeticism) to a clockwork Universe (the typical mechanistic Universe of newtonian physics, which at that time, in the XVIIth century, still required a clockmaker ). But why was in the previous periods(the Renaissance and the ancient periods and in the medieval perios also, but with changes caused by the christian dogma) so popular the other worldview, that of a living Universe, endowed with a soul(anima mundi) and a spirit(spiritus mundi)? In part, at least, that thing happened because a Universe seen as a living organism provided a very favorable frame for the development and practice of magic(and for the associated practices such as the astrological divination) in a living organism all the parts are somehow connected, and acting on one of them can produce effects on another part even if this last one is somehow remote from the first, and so in a living Universe the spooky actions at distance of magic become quite possible . And magic was extremely popular in the Renaissance among the learned ones in fact even science was commonly called natural magic and it consisted back then in a strange(for our modern mind) blend of magical beliefs, superstitions and scientific facts.But something very bad happened in all of Europe starting with the XVIth century the era of the religious wars came along with the Reformation and the Counter-Reformation. Those wars were probably among the most brutal wars Europe have endured in all its history and were accompanied by a strong wave of religious puritanism and religious persecutions. Among the targets of the religious persecutions were the practitioners of magic, mostly the witches from the rural and urban lower classes but the learned magi of the intelligentsia were not entirely spared(Giordano Bruno ended burned at the stake, Tommaso Campanella was tortured and imprisoned for some decades, Cornelius Agrippa and Paracelsus lived their lives as wanderers etc.). Even a christian mystic which stayed away from magic like Jakob Boehme had to endure abuses and persecutions from some clerics, and a nonconformist philosopher like Spinoza was firstly excommunicated by his own jewish community and then suffered persecutions from the christian fanatics of his town for his supposed atheism. So for the devoted scientist of the XVIIth century it became an urgent need to develop a respectable science purged of all the magic in order to quell from its beginning all possible conflict between the science he pursued and the religious authorities. And so it appeared a string of great scientists which published the works that lay the foundations of the new mechanistic science, but who retained in private the interest for some more magical domains of research Robert Boyle put the foundations of the mechanistic chemistry, but retained a less known interest for the older alchemy and Isaac Newton put the foundations of the mechanistic physics while retaining a strong private interest for the same alchemy and also for religious speculations based on The Book of Revelation. The mechanistic science they, among others, developed then was very compatible with the christian religious mainstream(as long as the clockwork Universe required a clockmaker), while other domains of inquiry such as magic and alchemy were not only seen as being in conflict with the true religion, but they were also usually punishable by the local laws(and quite frequently punishable by death if witchcraft was suspected the worst part of the european witch hunts occured not in the Middle Ages but in the Modern Period). Also the magical spooky actions at distance became quite impossible within the new(at that time) worldview.So it should not be a surprise the fact that those who followed the likes of Newton, Boyle and Leibnitz chose to retain the mechanistic part of their predecessors science while dropping(and conveniently forgetting for a while, anyway) the more weird and fringe part.And a while after that, when the religious authorities found themselves weakened, some scientists made a bold further step and chose even to drop the clockmaker out of the picture to see what happens then with the clockwork Universe which I think it was a fruitful and necessary step. For a while. That while should have ended in some respects a few decades ago with the advent of quantum mechanics, which again brought into the spotlight the spooky actions at distance which previously belonged to the old field of magic. But many scientists remained stuck with the old worldview of a clockwork Universe without a clockmaker, and instead of trying to change their paradigm they, among others, gave birth to a new breed of fundamentalism, namely the militant atheism. Speaking of the strong relations that exist between some particular worldviews and some practices that humans employ(the like of the relations that exists also between the worldview of the Universe as a machine and some modern technologies), I find quite interesting the very close relation that exists between the idea of a living Universe and the practice of magic. This association is nearly universal among the more primitive human societies and probably very, very old. The animistic worldview is a less sophisticated variant of the living Universe worldview(with the component parts of that Universe quite closely interconnected, of course), but nevertheless it provides the necessary frame for the shamanistic practices that are widespread in different forms, from Alaska to the Amazon Basin and from Siberia to Australia, and which probably have the roots in the paleolithic period. So close is this relation that sometimes you can wonder which was the first actually, magic or the animistic worldview, the egg or the hen? Coming back to Bacon, he was, as I already mentioned, positioned in history at the turning point between the old worldview of the living and ensouled Universe and the new(at that time) worldview of a mechanical Universe created by a quite aloof(in some respects) Designer. It is to be expected then, I think, to find in his works elements characteristic of both the worldviews(the old one and the new nascent then one). And it would be quite incongruous to not find the God, since God was a central part of the both worldviews in question(the living Universe vs. the original clockwork Universe).