However, 15 years ago, I was *stuck* in a rut and couldn't get the courage to move forward with my life. A friend (a richard bach advocate) bought me the book and shoved in my hand saying, "read this, it'll help." I did and it did. Seriously, it is singularly the most concise and powerful book i've ever read.
In fact, I'm presently having same difficulty moving forward and am here to buy another copy of the book.
Thanks for a truly outstanding work Paul Williams!
Paul Williams originally published this book in 1973 and it became an underground classic in pretty short order. Its title is intended to parallel Marx's _Das Kapital_; Williams's essential thesis is that just as capital replaced land in modern economies, so "energy" will replace capital. (I'm putting the word "energy" in quotation marks so that it won't be misunderstood as having something to do with, say, solar heating or wind electric power generation.)
Readers with a background in economics may find Williams unconvincing on this point if they don't see what he's really driving at.
For example, at one point he declares roundly that money and property are obsolete concepts. What he really means is that we're on the verge of transcending these concepts _as_ the concepts on which the economy is founded. But he doesn't mean we just won't use money or property any more, or that we'll do away with the concepts altogether; after all, we didn't just stop using land when we started using "capital," did we?
The real, underlying point is that money and property can't be shared in the way that ideas and energy can be. If I give you some of my physical/material property, I have less myself; but if I share an idea with you, then we _both_ have it. (Which is, by the way, a powerful argument against legally enforceable patents, as distinguished from copyrights and other sorts of intellectual property.) Similarly, if I share my "energy" with you, I don't become less conscious or receive less of what I need; just the opposite.
For Williams, the spiritual laws governing "energy" are the true foundation on which the human economy is really based. Williams states these spiritual laws and fleshes out the book with lots of spiritual advice of the hippie-wisdom variety; you can look at the book's sample pages to get an idea of where Williams is coming from in this regard.
Again, Williams's essential thesis is that the role of these laws in the spiritual economy is about to become clear. Writing in 1973, he was convinced that a sea change in human consciousness was just around the corner and we were about to take the next step in planetary evolution.
Was he wrong? I don't think so, but this isn't the place for an extended discussion of the point. Suffice it to say here that the growth of the Internet and the recent development of intellectual property law, prosaic though these phenomena may seem to some, are also an indication that the economy is moving in exactly the direction Williams describes in this book.
At any rate, this book is a modern spiritual classic, a masterpiece of "hippie spirituality," and a good exposition of perennial philosophy. It also, but less obviously, belongs to a sort of "underground libertarian" tradition that predates the '60s: the "energy" in this book is the same "energy" Isabel Paterson was writing about in _The God of the Machine_.
Williams's approach to spirituality also goes well with Mary Ruwart's _Healing Our World_, a book I strongly recommend to any libertarian hippies (and anyone else) who may be reading this review.
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It covers a broad spectrum of information.
You will find colorful step by step instruction, glossary and
supply information in the back of the book.
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Another Revolutionary War rider for freedom was Sybil Ludington. Read about her adventures in Sybil's Night Ride, written and illustrated by Karen B. Winnick. (Boyd's Mill Press, 2000.)
The poem is told over the course of a dozen spreads; the breakdown is not in terms of stanzas and is cued more to the narrative than the form of the poem. But as much as you might enjoy this book if you like poetry, that is nothing compared to what you will think about it if you are a student of history. There are maps of "The Plan for the Secret Expedition to Concord" and "Paul Revere's Ride and the Middlesex Alarm." On the backpiece you can open up a pamphlet being "The Deposition of Paul Revere prepared for the Massachusetts Provincial Congress." Bing might be out to illustrate Longfellow's poem, but he is also very much aware that the poet made up a lot of the details. In his "Miscellany Concerning the Historical Ride of the Patriot Paul Revere" Bing keys his comments to each of this twelve spreads, explaining the "true" history of the fabled ride. In his note on the preparation of this book, Bing take equal pains to explain the stages used in creating his masterful illustrations, which involved a glazing technique to create the "glow" in the nighttime scenes. This is a superb effort and I will definitely track down Bing's earlier volume on Ernest Lawrence Thayer's "Casey at the Bat" and eagerly await anything else this talent conceptual illustrator sets his mind to do.
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Only when Feyerabend approached the final fifteen years of his life and settled as a professor in the philosophy of science in Zürich - after having lectured four decades at Anglo-American universities - he started to relax. And eventually, a woman came and set things right. In 1983 he met the Italian physicist Grazia Borrini for the first time. Five years later they married. His relationship with Mrs. Borrini must have been the single most important event in Feyerabend's life. Reading his autobiography is an experience akin to listening to Sibelius' tone-poem 'Nightride and Sunrise': after 1983 the colours change dramatically and his prose is infused with warmth and immense gratefulness. It is a delight to read his rapt eulogies on the companion of the last decade of his life, on his most fortunate discovery of true love and friendship. Indeed, although Feyerabend is not interested in 'spoiling' his autobiography with an extensive reiteration of his philosophical positions, there are a few messages he clearly wants to drive home. The central role in life of love and friendship is one of them. Without these "even the noblest achievements and the most fundamental principles remain pale, empty and dangerous" (p. 173). Yet, Feyerabend clearly wants us to see that this love "is a gift, not an achievement" (p. 173). It is something which is subjected neither to the intellect, nor to the will, but is the result of a fortunate constellation of circumstances.
The same applies to the acquisition of 'moral character'. This too "cannot be created by argument, 'education' or an act of will." (p.174). Yet, it is only in the context of a moral character - something which Feyerabend confesses to having only acquired a trace of after a long life and the good fortune of having met Grazia - that ethical categories such as guilt, responsibility and obligation acquire a meaning. "They are empty words, even obstacles, when it is lacking." (p.174) (Consequently, he did not think himself responsible for his behavior during the Nazi period).
Contrary to someone like Karl Kraus, Feyerabend seems to think that men, at least as long as they have not acquired moral character, are morally neutral, whilst ideas are not. A question which remains, of course, is who is to be held responsible for intellectual aberrations and intentional obfuscation if this character is only to be acquired by an act of grace, an accidental constellation of circumstances.
There is an enigmatic passage in the autobiography which may shed light on this important problem. After having seen a performance of Shakespeare's Richard II, in which the protagonist undoes himself of all his royal insigna, thereby relinquishing not just "a social role but his very individuality, those features of his character that separated him from other", Feyerabend notes that the "dark, unwieldy, clumsy, helpless creature that appeared seemed freer and safer, despite prison and death, than what he had left behind." (p. 172) It prompts him to the insight that "the sum of our works and/or deeds does not constitute a life. These . . . are like debris on an ocean . . . They may even form a solid platform, thus creating an illusion of universality, security, and permanence. Yet the security and the permanence can be swept away by the powers that permitted them to arise." (p. 172) These ideas do not exactly solve the question about moral responsibility, but they do suggest a tragic 'Lebensgefühl' - an acknowledgment of the fact that the spheres of reason, order and justice are terribly limited and that no progress in our science and technical resources will change their relevance - which seems to underpin Feyerabends very earthbound philosophy.