The desire for knowledge is an abiding facet of human experience and cultural development. This work documents curiosity as a sociohistorical force initiating research across the disciplines. Projects generated by theoretical curiosity are presented as historical and material practices emerging as expressions of embodied knowledge and experience. The shifting cultural, philosophical and practical relations between theory and curiosity are situated within classical, medieval, early modern and contemporary communities of practice. The Practice of Theoretical Curiosity advocates for a critical, aesthetic engagement in everyday life. Its purpose is to examine the pedagogical grounds and questions that motivate research programs in the sciences, education, technoculture and post-war social movements. Theoretical curiosity continually resists disciplinary limits. It is a core, embodied process uniting human pursuits of knowledge and power. This inquiry into inquiry itself offers an appreciation of the vital continuity between the senses, perception, and affect and concept development. It is informed by a critical reading of phenomenology as the embodied practice of researchers. This study sponsors a deepening of theory in practice and the practice of theoretical exploration. As a contribution to pedagogical practice, it offers a historical critique of the usually unquestioned philosophical, political and ethical grounds for educational, scientific and social research. The Practice of Theoretical Curiosity profiles significant alliances and persona as agents for the pursuit of novel and often controversial research, adventures and discovery. It claims that the place of technology and the technical is the primary channel for contemporary inquiry. The technosciences of genomics, artificial life and astrobiology are considered as contemporary extensions of a perennial desire to pursue and resist the limits of existing knowledge and representation.
They’re the most unlikely detectives… Martin is a 38-year-old virgin marked for greatness by the insurance gods. In his professional life, he is paid to assess risk, but in his personal life he plays it safe. Experience has shown him that lonely is better than brokenhearted. George is a wannabe architect with white man's dreadlocks. He risks his neck on the streets of Toronto every day as a bike courier, but his job is unchallenging and he chooses apathy over the risk of failure at what he really wants to do. When George tags along with Martin to investigate the scene of his latest claim, they stumble upon a burglary in process. Now they are being hunted by an unknown adversary who will stop at nothing to get what he’s after, forcing Martin and George into a dangerous game of cat and mouse in which they must risk everything. * A Wattpad Mystery Thriller Hot List Top Ten Book *
You are holding the author's notes on the book of Genesis as he has taught it for more than fifteen years on succeeding Sabbaths and on various venues, both "brick and mortar" and online. Some men have made a mess of what Elohenu (our God) revealed to the patriarchs and prophets, both Old and New Testaments, translating it with the biases of their rabbis or pastors or denominations. Mark is attempting (he even succeeds once in a while) to understand it and teach it as close to El's [God's] original intent as he can get by eliminating those doctrinal biases. (For instance, "God nailed the Law to the cross." There were exactly two things nailed to the Roman torture stake. What were they? Hint: One was Yeshua or Jesus. Matthew 27:37, Mark 15:26, Luke 23:38, John 19:19-look these up and then think.) If that teaser intrigues you, see what Moshe [Moses] has to say in Genesis. There's a lot more than just what's written on the page.
The desire for knowledge is an abiding facet of human experience and cultural development. This work documents curiosity as a sociohistorical force initiating research across the disciplines. Projects generated by theoretical curiosity are presented as historical and material practices emerging as expressions of embodied knowledge and experience. The shifting cultural, philosophical and practical relations between theory and curiosity are situated within classical, medieval, early modern and contemporary communities of practice. The Practice of Theoretical Curiosity advocates for a critical, aesthetic engagement in everyday life. Its purpose is to examine the pedagogical grounds and questions that motivate research programs in the sciences, education, technoculture and post-war social movements. Theoretical curiosity continually resists disciplinary limits. It is a core, embodied process uniting human pursuits of knowledge and power. This inquiry into inquiry itself offers an appreciation of the vital continuity between the senses, perception, and affect and concept development. It is informed by a critical reading of phenomenology as the embodied practice of researchers. This study sponsors a deepening of theory in practice and the practice of theoretical exploration. As a contribution to pedagogical practice, it offers a historical critique of the usually unquestioned philosophical, political and ethical grounds for educational, scientific and social research. The Practice of Theoretical Curiosity profiles significant alliances and persona as agents for the pursuit of novel and often controversial research, adventures and discovery. It claims that the place of technology and the technical is the primary channel for contemporary inquiry. The technosciences of genomics, artificial life and astrobiology are considered as contemporary extensions of a perennial desire to pursue and resist the limits of existing knowledge and representation.
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