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What Kuzweil means by computers someday becoming 'spiritual' is that they may become conscious, and 'strong A.I.' is the view that "any computational process sufficiently capable of altering or organizing itself can produce consciousness." The first part of this book is an introduction to all of the above views by Kurzweil, followed by criticisms by four authors, followed in turn by Kurzweil as he refutes these criticisms.
Personally, I found most of the views expounded by the critics here to be either non-sensical, or 'beside the point'. One critic says that the life support functions of the brain cannot be separated from it's information processing function. Of course it can be, even the effects of hormones can be programmed into a downloaded brain, as well as other chemicals used by brains. Another critic states that possibly evolution is in error, and yet another criticism is that our machines will not be able to contact a divine entity and would thus be inferior.... give me a break, well...perhaps this is all true and maybe pigs will one day fly over the moon unassisted. I could go on and on, but this is the job of Ray Kurzweil and he defends himself admirably in the final chapters of this volume. Kurzweil does mention in this book that brain scanning machines are improving their resolution with each new generation, and eventually will reach a point where they should be able to image individual neurons and synapses in large areas, and allow the brain 'software' to be transferred to a suitable non-biological computing medium, my only criticism of Kurzweil here is that I think he should discuss this technology more, and where it is headed, his next book would be a great place for this.
One final point, it seems to me that when a new idea appears to be difficult and complicated to achieve, the pessimist says: "This is difficult and complicated, and may not work", whereas the optimist says: "This is difficult and complicated, but may work". Only time will tell for sure.
The controversy behind Kurzweil stems from his recent book "The Age of Spirtual Machines", which is a detailed accounting of his predictions and beliefs regarding artificial intelligence. Many individuals objected to his visions and predictions, and he answers a few of them in this book. In particular, he attempts to counter the arguments against him by the philosopher John Searle, the molecular biologist Michael Denton, the philosopher William A. Dembski, and zoologist Thomas Ray. With only a few minor exceptions, Kurzweil is successful in his refutation of their assertions.
But even if Kurzweil completely refutes the arguments of these individuals, and possibly many more against him, the countering of arguments will not by itself solve the problems in artificial intelligence research. The fact remains that much work still needs to be done before we are priveleged to see the rise of intelligent machines. Kurzweil is well-aware of this, for he acknowledges this many times in this book. He points to reverse engineering of the human brain as one of the most promising strategies to bring in the robotic presence. The success or failure of this strategy will take the mind-body problem out of purely academic circles and bring it to the forefront of practical research in artificial intelligence. The 21st century will thus see the rise of the "industrial philosopher", who works in the laboratory beside the programmers, cognitive scientists, robot engineers, and neurologists.
Each reader of this book will of course have their own opinions on Kurzweil's degree of success in countering the arguments of Searle, Denton, Dembski, and Ray. But one thing is very clear: Kurzweil is no arm-chair philosopher engaging in purely academic debates on the mind-body problem. He is right in the thick of the research and development of artificial intelligence, and if the future turns out as he predicts, he will certainly be one of the individuals contributing to it. He and many others currently working in artificial intelligence are responsible for major advances in this field in just the last few years. Their ingenuity and discipline is admirable in a field that has experienced a roller coaster ride of confidence and disappointment in the preceding decades. All of these individuals have proved themselves to be superb thinking machines.
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One element that would always be helpful would be to include some (if not all) of the original text, but even still this a good translation, and relatively unbaised if you're aware of what the text originally says. Sadly, this version is not as popular as the Bhagavad Gita As It Is (published by Hare Krishna), although in my opinion it is certainly more spiritual and more reliable.
This book, consisting of Gandhi's translation of the Gita, as well as commentary he presented to his followers at prayer meetings in 1926, is an important and highly-regarded version of the ancient text. Gandhi's commentary, actually comprising about two-thirds of the work, was lucid, profound, and clearly indicative of the deep wisdom of one of the twentieth-century's greatest men. It greatly enhanced my understanding of the Gita.
This is a great translation of a great relious work, with explanations by a great man. Not surprisingly, this adds up to a great book. Highly recommended.
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Even though broadcasters have not started transmitting data along with digital television, this book sets the framework for understanding how it will be done. It's written by those experts in the field who actually designed the standard, so you know the information is accurate.
The good point is that it is not at all a replication of the specification (though a true copy of the A/90 spec is added as an appendix). The concepts are clear, progressive and sufficiently illustrated.
Chapter 3 alone tells you most you need to know about MPEG-2 Systems standard. I gained extra insight from it even after I had studied the original 13818-1 spec.
If you are an implementer of data broadcasting, you need exactly two things: a copy of the specification and a copy of this book.
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The thought of JPII is trans-modern, it is a bold and sophisticated philosophical approach to the problems that afflict our world. His insights penetrate into the philosphical and spiritual roots of the modern crisis and has found the solution. His approach is a rigorus engagement with modern thought and transcends the dead-end thought that has emerged among intellectual eliets and poisons our universities.
For those who would gloss over his writings, they would miss the mystical import and profound depth of this thinker and leader. So subtle, so rich, it is easily missed.
John Paul II is a prophet to the world, a prophet whose message has largely been ignored.
In the not too distant future, when our need for the TRUTH presses upon us ever more heavily, those who search will find John Paul's writings and be liberated and ennobled by this man's potent seed.
Take this and steep yourself in the truth and allow this man's spirit, the spirit of the Father, Child and Love to fill you.
This important book provides a study of 12 of Pope John Paul II's encyclicals, from the first of his pontificate, Redemptor Hominis, through the much discussed Evangelium Vitae and Veritatis Splendor, the not-to-be-overlooked Redemptoris Mater, and Ut Unum Sint.
Scholars and non-scholars will be pouring over the Pope's gifts for the next century to come. The encyclicals offer Pope John Paul II's brilliant blueprint for the third millennium. It is a blueprint fashioned from Scripture itself, but with modern insights to carry us forward across the "threshold of hope."
J. Michael Miller, C.S.B. offers an excellent introduction to Papal encyclicals and helpful notes prior to each chapter. In addition, an exhaustive index makes this a superb reference for pastors, teachers, writers, theologians, researchers, and the average layperson desiring to know more about the Church.
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Through my studies I've come to distinguish (contrary to some) between what I call unconscious, conscious, and willful sins. The first involves sins of character and attitude that we are not yet aware of in ourselves and include "sins of ignorance". The second, usually considered synonymous with the third by some, involves becoming conscious of what was previously unconscious for the purpose of repentance. It also includes our awareness of our sinful nature that produces internal temptations (via sinful desires) that we can overcome through our submission to the Holy Spirit. Arnold, in Chapter II, states that "temptation is not sin" (pg. 10). I would qualify this by saying that all temptation is sin, but not sin from the one being tempted. I believe this was Arnold's point since some Christians condemn themselves for being tempted. Our sinful nature "tempts" us internally and contributes to any external temptation, but we are not to deliberately fulfill its sinful desires. What I call "willful sin" equates, more or less, to what Arnold calls "deliberate" sin and involves our deliberate refusal to submit to God and the moral light he gives us both in our conscience and in His Word, the Bible. I personally think that willful sin should be distinguished from our sinful nature (ref. Romans 7:20 in context) and its lusts. To help others understand my distinction between conscious and willful sin, I point out that all willful sin is conscious (choosing sin knowing it is sin) but not all conscious sin is willful, but the definition of each category needs refinement. Other books discussing sin and holiness that warrant a comparative analysis with this one and, in some ways, complement and reinforce its points, include such classics as: "Sin and Temptation: The Challenge of Personal Godliness" by John Owen, edited by James Houston; "A Serious Call to a Devout & Holy Life" by William Law; "Introduction to the Devout Life" by Francis de Sales; "Purity of Heart" by Soren Kierkegaard; and "Holy Living and Holy Dying" by Jeremy Taylor. A more recent, but good, Protestant analysis of sin is "Offense to Reason: A Theology of Sin" by Bernard Ramm. See also "Five Views on Sanctification," from the Zondervan Counterpoint series, edited by Stanley Gundry.
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