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科学と宗教の統合 単行本 – 2000/10/1

4.4 5つ星のうち4.4 55個の評価
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  1. 本の長さ
    278ページ
  2. 言語
    日本語
  3. 出版社
    春秋社
  4. 発売日
    2000/10/1
  5. ISBN-10
    4393360346
  6. ISBN-13
    978-4393360347
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内容（「MARC」データベースより）

科学に心はなく、心に科学は適用できないのか? 23歳で「意識のスペクトル」を発表し、トランスパーソナル理論の最先端を走り続けてきた著者が、宗教と科学という人類の二大営為を統合するための基盤を探る。

登録情報

  • 出版社 ‏ : ‎ 春秋社 (2000/10/1)
  • 発売日 ‏ : ‎ 2000/10/1
  • 言語 ‏ : ‎ 日本語
  • 単行本 ‏ : ‎ 278ページ
  • ISBN-10 ‏ : ‎ 4393360346
  • ISBN-13 ‏ : ‎ 978-4393360347
  • カスタマーレビュー:
    4.4 5つ星のうち4.4 55個の評価

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ケン・ウィルバ−

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星5つ中4.4つ
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J＆B　００７
5つ星のうち5.0 真善美を探求するスピリット
2012年3月4日に日本でレビュー済み
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とても興味深い本です。
数回読み返していくうちに内容がすとんと落ちるときがやってきます。
自己を超越する瞬間が味わえる本です。
4人のお客様がこれが役に立ったと考えています
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ウロボロスの鱗
5つ星のうち5.0 今を生きる思想家の読みやすい本
2011年5月22日に日本でレビュー済み
科学が発達しその恩恵を受けながらも、様々な問題を抱えてきた人類。

近代以降、生み出された様々な主義や思想、概念を分析し、わかりやすく説明紹介しながら、その利点や欠点を指摘している。
（この点に、かなりの文章量を割いている）

読んでいる内に、なにやら自分が賢くなったような錯覚に陥るほどの読みやすさだ。

ただ肝心の宗教と科学（と芸術・心）の統合といった話になってくると、胡散臭さを感じてしまう人もいるかもしれない。

ウィルバーが言うには、科学と宗教は本来対立するものではなく、相関関係にあり、物質に対応する科学があるなら、芸術に対応する科学、そして宗教（及びスピリチュアル文化も含まれる？）に対応する科学があると提唱しているが……はてさて。

また、この本を読み込むためには、トランスパーソナル心理学か、ウィルバーの過去の著作の知識がある程度必要かと思われる。
（※〈コスモス〉とか、用語がいきなり出てきます）
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Al Zolynas
5つ星のうち5.0 True Partners
2014年3月22日にアメリカ合衆国でレビュー済み
Amazonで購入
Ken Wilber has set out to do nothing less than broker a marriage between the two great and seemingly incompatible rivals of the modern world--science and religion. Until now, these two would-be partners have behaved like dense teenagers who have failed to realize that at bottom they are soul-mates. Wilber, the broker, prods and pokes them--now a word in the ear of one, now a nudge in the side of the other--until despite their individual denseness they come to see they were, from the beginningless beginning, meant for each other. In short, Wilber brings the two partners up to the very marriage altar (or in deference to one of the partners, shall we say up to the door of the Justice of the Peace's office)--science in his severe and elegant tuxedo (or Dockers), religion in her pure white gown (or stone-washed jeans). All that's left is for them to say their "I do's" and get on with the business of saving us all.

But wait, what about the families and friends of the bride and the groom? See them there on opposite sides of the aisle, staring straight ahead (for the metaphor's sake, we'll keep this imagined scenario in church). Some haven't spoken to each other in years, despite growing up in the same town together.
Some are engaged in generations-old vendettas. Some of the relatives aren't even in the church for this auspicious occasion, to them a shocking travesty. The young couple feel the heavy pressure of their separate backgrounds, their own doubts about their compatibility even as they stand there ready to take the plunge. The paparazzi lean forward, cameras at the ready. The town waits. The birds hold back their song.

The Marriage of Sense and Soul is Ken Wilber's fourteenth book and his first with a major publisher (most of his others are with Shambhala, one of the best presses for books on spirituality, dharma, and aspects of the "perennial philosophy"). The fact that The Marriage of Sense and Soul has stepped into
the mainstream is good. Now its subject matter can begin to enter into a larger public forum where it stands a chance of being discussed more widely.

I count myself among the admiring fans of Ken Wilber, and The Marriage of Sense and Soul reconfirms and redoubles my admiration. I've read most of his work and followed with fascination his own development as a thinker, theoretician, philosopher, and dharma practitioner. In Wilber I see and am awed by a rare kind of greatness of mind and heart--the ability to bring together the disparate and even the seemingly irreconcilable into the revelation of a deeper unity and a profound vision of the universe and our place in it. Wilber is a genius at integrating and synthesizing, something our fragmented and over-
specialized age sorely needs.

In The Marriage of Sense and Soul Wilber builds on his other books but centers on his explicit intention to integrate science and religion. The overall structure of the book consists of a simple and elegant four-part division in which Wilber addresses the problem of reconciling science and religion and the importance of doing that, goes through the various earlier failed attempts at reconciliation, proposes his own reconciliation, and, finally, points us toward a possible future.

At the risk of over-simplifying and distorting a complex and brilliant presentation, his argument seems to be this: The integration of science and religion is vital to both our survival and to our on-going evolution. Both science and religion--or the modern and pre-modern world views they respectively embody--at their cores hold invaluable truths. The problem has been that the truth of one side has been denied by the truth of the other. These denials have led us to the perilous situation we find ourselves in, "a massive and violent schism and rupture in the internal organs of today's global culture . . . and if some sort of reconciliation between science and religion is not forthcoming, the future of humanity is, at best, precarious." (4) Wilber argues it is possible to "tease apart" the partial truths of religion's and science's domains and see that they are each part of a larger truth. This larger truth creates the possibility of
marriage between the two and a healing for us. Finally, this marriage, if it's to take place, must be acceptable on each partner's terms; that is, both science and religion have to buy into it, freely, willingly, and necessarily.

With that as the barest of summaries, we can now explore a few of Wilber's key ideas. First of all, Wilber recognizes that an integration of religion and science will not be possible if there is no agreed upon "core" within religion itself, that is, among the various religions on our planet. Looking at the question
broadly, he asks what is the general frame or core of the great world religions, the "great wisdom traditions" once we divest them of their particularizing details? For example, it would not be appropriate to use the idea of a personal god as the core of all religions as that would cut out Buddhism--or put it in
conflict with Christianity; rather, he asks, what do Buddhism and Christianity have in common, at the core--or any of the other world religions, for that matter? His answer is "The Great Chain of Being," which he renames the "Great Nest of Being," or the "Great Holarchy" (a holarchy is a naturally-occurring hierarchy; for example, molecules are greater than atoms because molecules contain atoms; cells are greater than molecules because cells contain molecules). In other words, he argues, it is an almost universal view of the premodern religious world that

reality is a rich tapestry of interwoven levels, reaching from matter to
body to mind to soul to spirit. Each senior level 'envelopes' or 'enfolds'
its junior dimension--a series of nests within nests within nests of Being--
so that every thing and event in the world is interwoven with every other,
and all are ultimately enveloped and enfolded by Spirit, by God, by
Goddess, by Tao, by Brahman, by the Absolute itself. (6-7)

Of course, he says, with the rise of modernity and science (the evolution of the rational mind), some of this hierarchical view of reality could not be accommodated and was discarded, leaving us with what he calls "flatland" where reality is seen as composed strictly of matter/energy best studied by science. After all, Wilber reminds us, when Galileo put his telescope to his eye and pointed it at the heavens, what he saw there was inconsistent with what the Church fathers had always said was there (more accurately, what "could" be there) and his experience clashed with their dogma, an oft-repeated conflict throughout history since the renaissance. And this leads us to what Wilber calls the "core" of modernity.

What modernity has given us, he says, beyond all the legitimate complaints about the "loss of value," the "brutalities of capitalism," "existential dread," and Max Weber's "disenchantment of the world"--what else it has given us (and this is its "good news," a counterweight to its just-listed "bad news") is what Jurgen Habermas calls "the differentiation of the cultural value spheres," specifically, the differentiation of morals, science, and art--or the Good, the True, and the Beautiful, or the language domains of "We, It, and I." In other words, in pre-modern times , since these "values spheres" had not yet been fully differentiated, what Galileo saw was "heretical," i.e. not possible. When you live within a strictly magical or mythical world view, your "experience" has to fit within that view. But Galileo's view, in part caused by the new instrument of science in his hands, took him outside what was permissible. Once you've distinguished a domain of morals (goodness) and another of science (i.e. knowledge or truth) and another of art (beauty), the world is a very different place--and, thanks to science, it was and is.

Here's the rub, though. When, based on the new knowledge it had gained through experience and experiment, science threw out the bath-water of dogmatic, metaphysically-driven descriptions of "reality," it inadvertently and unknowingly also threw out the innocent baby of natural hierarchy and thereby "flattened" the world. This "flatland" quickly became the sum-total of all that was real. And poor religion, Wilber reminds us, was relegated to talking about invisible, unknowable, and unmeasureable things--i.e. the "unreal." And no self-respecting scientist would or could take the unreal seriously.
In his attempt to reclaim some of the territory previously inhabited by religion and trashed by hard science, Wilber brings to bear a few important ideas from his earlier works (see especially Sex, Ecology, and Spirituality and A Brief History of Everything where they are fully explained). I can only briefly touch on them here in this context, but they are crucial to an understanding of Wilber's thought: they are the Holons, the Four Quadrants, and the Spectrum of Consciousness.

Borrowing from Arthur Koestler, Wilber says everything in the universe is a holon, which is defined as a whole/part, i.e. everything we can apprehend (either with our senses or with our minds) is a "thing" (a whole) made up of parts, which are in turn wholes made up of parts. These holons, of course, are
arranged "holarchically" in nested patterns of inclusion and are subject to development and evolution (and sometimes arrested development or "pathology" of one kind or another.) Further, holons partake of four co-related, co-arising aspects, each distinct from the others--the aforementioned Four Quadrants. These "four corners of the known universe" are divided in two main ways: first of all, between all that is exterior and observable by the senses (the "it" or "True" domain of the two right-hand quadrants) and all that is interior and observable by the mind only, by inner experience, by "inter-subjective dialogue" (the "I" and "We" or "Good" domain of the two left-hand quadrants); secondly, the universe is divided into the individual and collective, i.e. holons manifest themselves in singular and plural aspects. In the notion of the "Spectrum of Consciousness" Wilber echoes much of what's been passed down through the perennial philosophy and the world's ancient wisdom traditions. Briefly, there he's saying that consciousness--as it is manifested in our experience--can be seen to be hierarchical, where the lower levels are transcended but included in the higher. Hence, sensation is "lower" than emotion, that is, prior to it (evolutionarily speaking) but also included within emotion, just as emotion is "lower" than thinking but also included within it. The "lower" is "nested" within the "higher," the way letters are nested within words, words nested within
sentences, sentences nested within paragraphs, etc. Note, we never give up using letters, even as we transcend their limitations when we learn how to use words.

Wilber ties all these ideas together brilliantly through the notion of the "knowledge quest." Here, I can only hint at how he does it; the detailed argument is spell-binding! Wherever we seek knowledge, he says, in whatever domains, whether practical, scientific, or spiritual, we're going to use the same framework, follow the same three basic procedural steps: 1) injunction, 2) apprehension or illumination, and 3) confirmation. Put simply, if you want to know something, anything--from whether it's raining outside, to learning college algebra, to seeking enlightenment, you must first follow an injunction, i.e., you must "do this." For example, if you want to know if it's raining, you put your hand out the window (injunction), then you see or feel if it's wet (apprehension, illumination), and, finally, you check your results out with a "community of the adequate" (confirmation). A "community of the adequate" are all the others who have stuck their hands out the window and gotten them wet.
Sounds suspiciously like the old scientific method, doesn't it? For those of us who "do science," the procedure has a familiar ring to it. Interestingly though, and perhaps less obviously, for those of us who "do a spiritual practice," it also pertains. If we want to be enlightened, we're enjoined to sit down on our
cushions; if we want to know God, we're urged to pray without cessation; if we want to become one with Brahma, we're instructed to ask, over and over again, the question, "Who am I?" until all our answers are exhausted. In other words, whatever the spiritual tradition might be, it comes down to do this practice.
Then, see what happens and report back your experience to the community of practitioners and be confirmed or not. Note, Wilber makes an important distinction between "knowledge-quests" which have a "yoga" (an injunction to practice) and those which require one to take on a set of beliefs. Nothing wrong
with beliefs, he hastens to say, but for purposes of reconciling science and religion, "belief" will not suffice as a compatible core.

So, Wilber's key insight is that science and religion--at their cores--have the above implicitly agreed-upon "knowledge quest" pattern in common. Now we're at the heart of Wilber's reconciliation project. If we treat science in broad terms, as dealing with experience--not just sensory experience, not just "sensory empiricism"--then science is an essential part of any serious practitioner's spiritual path. Further, science--the experience-based knowledge quest--is essential at any level of the spectrum of consciousness, from the sensory to the non-dual. If religion can see that all of what it has to offer ultimately comes from someone's experience (say a founder's, or its most respected practitioners'), and if science can see that despite its sometimes articulated claims notwithstanding it does operate within the framework of holarchy and does implicitly acknowledge the reality of an interior domain, then we have finally gotten to a deep level of integration of both science and religion. (By the way, Wilber reminds scientists that to assert the primacy of sensory empiricism is to make a hierarchical thought claim, something decidedly "interior"! )

Recognizing that the objective and subjective spheres both have reality, are both part of the mysterious and dazzling warp and woof of the Kosmos (Wilber's word for the "cosmos" when we acknowledge its interior dimensions) frees us from the energy-draining, mind-numbing need to take sides in an impossible and unwinnable war, and reveals a universe of boundless particularities and bottomless depths.

On with the marriage ceremony! On to the feast and celebration!

Al Zolynas
7人のお客様がこれが役に立ったと考えています
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Corrie Campbell
5つ星のうち5.0 Sincere, wise and academic integration.
2012年8月12日にアメリカ合衆国でレビュー済み
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Wilber's book is inspirational and graceful (albeit in a rather academic prose) in it's ability to point out the integration of science and religion. The "truce" between the two is a hard sell for doubters and with good reason - the majority of the population (of religious and scientific believers) will reject their respective duties to acknowledge each other -- and their own beliefs -- as true, but partial. Traditional religious believers will have to drop the strict dogma that contradicts proven scientific theories and scientific materialists must acknowledge the interior (spiritual) domains by broadening their narrow (sensory experience only) empiricism to include a direct experience in general (through the slow and tedious method of years of meditation to produce altered states) or acknowledge that they're doing it anyway with it's own conceptual operations from math to logic. After all, is the actual human experience of love, honor, morals any less real than a tree, a rock or a bird? Nevertheless, those that doubt Wilber's premise will likely condemn it's ability to realistically change and unite the people of these contrarian worldviews, but I think those people miss an important point. The point is that the cultural creatives and intellectuals first see the truth and wisdom that science and religion are not at odds with each other and after a tipping point occurs, they lead the rest of the world to slowly embrace the same. This point makes me hopeful and inspired -- his podcasts have implied this tipping point even though it's not mentioned in the book. I love Wilber's wisdom and sincerity and if one reads it with an open mind and can recognize Wilber's sincerity they will likely enjoy the book as well.
3人のお客様がこれが役に立ったと考えています
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Nathaniel T. Parsons
5つ星のうち5.0 If you read only one KW book, make it this one
2003年1月7日にアメリカ合衆国でレビュー済み
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I've read five Wilber books so far (Brief History of Everything, Theory of Everything, One Taste, Eye of the Spirit, and Marriage of Sense and Soul) and this one contains the most comprehensive, clear and complete exposition of his ideas. I don't know why Kirkus calls it "labarynthine", because I found it also among the most readable and humorous. I love hearing him slam away at the excesses of post-modern theorists. I also think this book has the most lucid descriptions of the quadrant theory, the pre/trans falacy and other big Wilber constructs. The "theory of everything" books both felt like he was always talking about the theory without ever really taking you through it. This is the one to get to really get going with Wilber.
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Bohdan Hodiak
5つ星のうち3.0 No Marriage
2016年9月24日にアメリカ合衆国でレビュー済み
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I read this book some 15 years ago and now have re-read it. I was not convinced then nor now. Although the title mentions a marriage of sense and soul Wilber exclusively writes of the marriage of religion and science in society. To me, that is like marrying a restaurant with a mattress factory. Seems impossible and unnecessary.
Wilber may have read more than 20,000 books and he does not hesitate to damn quite a few major thinkers. You get the sense he believes his mission is teaching the professors: standing before a dozen blackboards, or a Power Point screen, diagramming his thoughts. He labels, categorizes, maps, organizes his concepts as if he finally nailed it all down. His books are supposed to be a history of everything. But are his proposals workable in society?
Wilbur’s answer is that more and more people need to become enlightened and that this will percolate into politics, economics and society in general. Maybe in a 100 years. The enlightened make up maybe one hundred of one percent of the population. Wilber mentions a Zen master stating you need about six years of daily diligent practice to get enlightened. Most people are not interested in enlightenment (maybe in instant Zen) and most may be are too busy trying to survive. Wilber says he has experienced enlightenment but that has not saved him from endorsing, praising and socializing with a number of sleazy “gurus” who preyed on their students. Poor judgment.
To a certain extent he sets up straw men and then slays them. “Flatland” has never been as flat as he claims. Science has never been as dominant in slaying religion as Wilbur implies. The ecclesiastics can take a lot of credit for that. His concerns and his travel through hundreds of teachings and disciplines are debated by less than one percent of the population, a lot of it among academics in journals of a few hundred readers. Just ask everybody you know to define “post-modernism”. Leave out philosophy grad students and philosophy professors.
Still, two books I really liked and read recently were by authors impressed with Wilbur’s thinking. To my surprise, the former prime minister of Ukraine, Yulia Tymoshenko, mentioned in an interview last week she was reading Wilber. His books are translated and his thinking discussed all over the web.
We are all saddened by the “disenchantment of the world” for that was a big loss. But, as Wilber points out, when our world was enchanted, we had slavery, brutal patriarchy, and hand to mouth existence for most inhabitants. Even wonderful ancient Greece was half slave.
Look at the second half of the 19th century in Germany. Idealism was the rage in its universities. Hegel was lionized. And where did the country wander? To Fascism, though the policies of the victorious Allies after WW I can take a lot of credit for Hitler’s rise. . Christianity, George Bernard Shaw allegedly said, is a wonderful religion but “too bad it has never been tried.” Life is different in the trenches and solutions are brutally hard to implement.
So getting the people enlightened does not seem a solution, at least in this century. But I am 100 percent for it. And Wilber admits you don’t get enlightened from a book. I bought a t-shirt in Lviv, Ukraine, recently that said “If you want to change your country, first change yourself.” I would prefer if Wilber wrote the book from a micro perspective, from the individual viewpoint. For we first must come to terms with science and religion in our heads, make them nourish each other. Misunderstanding the functions of science and having a primitive view of religion caused our disenchantment. That is where the marriage needs to take place.
Wilber is one of many noble thinkers helping us do that for there are many fine insights and information in his books. But no marriage.
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Herb Mahan
5つ星のうち5.0 Ken Wilber provides exceptional insight into the standoff between religion ...
2015年3月17日にアメリカ合衆国でレビュー済み
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Ken Wilber provides exceptional insight into the standoff between religion and science. He also brings valuable insight into how "reason" and "spirituality" can comprise the bridge that spans the gulf between religion and science. This is a marvelously revealing and compelling book.
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