Jack Miles, a former member of the Society of Jesus (Jesuits), and Mark Taylor, a philosophical atheist, have both in different ways brought religious and philosophical concerns into the wider world. Approaching the end of their careers as well as the end of their lives, they were prompted by the advent of a deadly pandemic amid worldwide political crises to think through matters of "ultimate concern": what is the human self, embedded as it is in a cosmos of nonhuman and (...) artificial intelligences? Within this larger ecology, what is the meaning of individual death? And can philosophy help us intellectually, emotionally, and spiritually understand and accept our fundamental impermanence? The authors' sense of urgency about their impending mortality, the worth of a life, the grief of loss and what was left undone, the fragility of existence, the uncertainty of the ending permeate their conversations. Readers will be drawn into the inner lives, the hidden fears and emotions, the existential dread experienced by these two exceptional philosophers facing life's close in extraordinary times when both annihilation and revolutionary new beginnings seem equally possible. The authors glean insight from Kierkegaard and Weil, Dickinson and Baldwin, Nagarjuna and Mahavira, Bateson and El Greco, leavened with a little Gluck, Auden, Borges, Ella Fitzgerald, and Hamilton. Reminiscent of the intimate conversations in "My Dinner with Andre," they confront an unknown future. Combining the diary's closeness to the self with the reflection of the personal letter much as Karl Ove Knausgaard combines diary with novelistic realism, these two distinctive voices are uncompromising, immediate, and raw. At the book's end they decide that their dialogue "will continue to change us even after one of us, perhaps both of us, dies." Ghosts may not be holy spirits, but even an atheist can believe that they are real. (shrink)

In deze bewogen ‘Notities over de verloren ziel van de cultuur’ signaleert Jack Miles hoe religie tot kitsch dreigt te verworden wanneer we haar uitsluitend bezien in concurrentie met de voortschrijdende wetenschap. Pas zodra we deze tweestrijd over rivaliserende kennisaanspraken opgeven en onze duurzame onwetendheid onder ogen zien, is er ruimte voor een religiositeit die geen kitsch is en het ontzag, de verering en de angst voor het Onbekende een plaats geeft in ons leven. Uiteindelijk zouden de klassieke religies van (...) Europa - judaïsme en christendom – een analoge plaats moeten krijgen in de bestudering van onze cultuur, doordat we ze bezien per differentiam, waardoor we ze met een antropologische nieuwsgierigheid tegemoet kunnen treden. (shrink)