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By E. F. Schumacher

E F Schumacher asserts that it's the job of philosophy to supply a map of lifestyles and information which indicates crucial beneficial properties of lifestyles of their right prominence. The questions: How am I to behavior my lifestyles? what's the nature of artwork and nature? what's the which means of faith? are restored are restored to sunlight on Schumacher's map of lifestyles by means of his maxim 'if doubtful convey it prominently. ' technology is consequently restored to its domestic territory and its growing to be imperialism over the fields is reserved.

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Only through the 'heart' can contact be made with the higher grades of significance and Levels of Being. For anyone wedded to the materialistic scientism of the modern age it will be impossible to understand what this means. He has no belief in anything higher than man, and he sees in man nothing but a relatively highly evolved animal. He insists that truth can be discovered only by means of the brain, which is situated in the head and not in the heart. All this means that 'understanding with one's heart' is to him a meaningless collection of words.

The reason for the difficulty is not far to seek: while the higher comprises and therefore in a sense understands the lower, no being can understand anything higher than itself. A human being can indeed ••(rain and stretch towards the higher and induce a process of growth through adoration, awe, wonder, at I miration and imitation, and by attaining a higher level expand its understanding - and this is a subject that will occupy us extensively later on. But people with whom I he power of self-awareness {£) is poorly developed cannot grasp it as a separate power and tend to take it as nothing but a slight extension of consciousness (y).

Perception is not determined simply by the stimulus pattern', writes R. L. ' This searching uses not only the sensory information but also other knowledge and experience, although just how far experience affects perception, according to Gregory, is a difficult question to answer. In short, we 'see' not simply with our eyes but with a great part of our mental equipment as well, and since this mental equipment varies greatly from person to person, there are inevitably many things which some people can 'see' while others cannot, or, to put it differently, for which some people are adequate while others are not.

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