Cameron Content Pages

Description

• leçon - matière potentielle : -4 barometer

Cameron Hydraulic Data Contents SECTION 1Hydraulic Principles ........................................................................................ Selected Formulas and Equivalents ................................................................ Friction Data .................................................................................................... Water Paper stock Viscous liquids Fittings Liquids – Miscellaneous Data.......................................................................... Density – Specific Gravity – Vapor Pressure Viscosity etc. Steam Data ...................................................................................................... Electrical Data .................................................................................................. Cast Iron and Steel Pipe Flanges and Flange Fittings .................................... Miscellaneous Data .......................................................................................... Arithmetical and Geometrical Formulas Metric (SI) Conversions – General Data ........................................................ Index – Two Sections ...................................................................................... Section No. 1 – General Index (A to Z) Section No.

• steam data
• psychometric chart
• -101 friction
• vertical inline motor shaft extensions
• -28 viscosity
• data contents section
• -3 approximate altitude
• -4 head
• loss principles
• pump performance

Sujets

• Decimal
• Weight (disambiguation)
• Density
• Fórmula
• Friction
• Stroke
• Summary
• Introduction

Informations

• Publié par: ofti0
• Nombre de lectures: 27
• Langue: English

Extrait

The Philosophy
of Courage
or The Oxford Group Way
by Philip Leon
With a new foreword by Glenn F. Chesnut
Original text published 1939
Oxford University Press
This electronic edition distributed by
stepstudy.org, 2008FOREWORD
by Glenn F. Chesnut
Philip Leon finished writing The Philosophy of Courage in December 1938, with
1a publication date in 1939. So it was not a direct influence on the Big Book of Al-
coholics Anonymous, which was completed (basically anyway) slightly before that
point, a bit earlier in 1938. But Leon puts down in print some of the most important
of the Oxford Group ideas which had so greatly influenced the early A.A. people,
and he also gives an illuminating philosophical discussion of a number of the basic
ideas and principles which A.A. learned from the Oxford Group. As a consequence,
people in the twelve step movement will find a good deal of interesting and very
useful material in Leon’s book.
Leon was associated with one of the new British universities—University Col-
lege, Leicester—which had been founded right after the First World War. The city
of Leicester is located right in the center of England, only sixty miles or so from Ox-
ford. Three years earlier, he had written a very successful philosophical work called
2The Ethics of Power or The Problem of Evil (London : George Allen & Unwin, 1935).
NOTES ON THE INTRODUCTION
Courage
The title of the work we are looking at here—The Philosophy of Courage—is sig-
nificant in itself. It places Philip Leon, in his own way, in the context of the famous
existentialist philosophers and theologians of that period. Most of those figures
were, like Leon, reacting to the ideas of the German philosopher Immanuel Kant
(1724-1804) and his nineteenth century followers. Kantianism proclaimed that our
human minds were imprisoned in a box of space and time, where we had no ac-
cess to the eternal, absolute, unlimited, and unconditional divine realm which lay
outside the box.
The atheistic existentialists said that all that lay outside that box of space and
time was an infinite abyss of Nothingness, and that even within the world which
our human minds could grasp, human existence was absurd, and the only certainty
we could state was that our lives were inexorably lived towards death. The closest
human beings could come to living with dignity was to face the absurdity and death
with resolution and courage. Philosophers and writers like Nietzsche (1844-1900), Sar-
tre (1905-1980), and Camus (1913-1960), along with existentialist psychiatrists like
Fritz Perls (1893-1970), all saw our basic human problem as one of fear: the fear
of emptiness and death, but also the fear of change and novelty, and above all the
2fear of being creative and being ourselves instead of trying to be what other people
wanted us to be. In Fritz Perls’ metaphor, we needed to develop the courage either to
spit out what we detested about our lives, or to chew it up and swallow it and digest
it and make it our own.
Among the Christian existentialists of that same period, one of the most im-
portant figures was Paul Tillich, who taught with Reinhold Niebuhr (the author of
the Serenity Prayer) at Union Theological Seminary in New York City from 1933
to 1955, that is, during the formative period when A.A. was born. One of Tillich’s
most important books had the simple title the Courage to Be (1952). Existential anxi-
ety (what Philip Leon called “the great Terror”) was what destroyed our souls, and
courage was the remedy which would heal our disease.
The Oxford Group “spirit of the tables”
It was at the ancient medieval city of Oxford however that Leon had his first en-
counter with the Oxford Group. As he describes this in his own words: “On July 8,
1935, I went straight from a philosophers’ congress to an afternoon meeting of an
Oxford Group house party held at Lady Margaret Hall” there at Oxford University.
“As speaker after speaker rose and spoke briefly about his experience of God ... All I
had ever heard or read of wisdom and of truth seemed to be concentrated in those
3speakers, who more and more assumed for me the semblance of pillars of light.”
This took place only three or four weeks after Dr. Bob’s last drink, over on the other
side of the Atlantic—that last bottle of beer Dr. Bob drank on June 10th (or 17th)
1935—so Leon’s discovery of the Oxford Group and the start of his enthusiastic
immersion in their activities was contemporaneous with the beginning of A.A.
What struck Leon so powerfully was what the early A.A. people would call the
spirit of the tables, and he accurately described this as his direct experience of the
powerful work of the Holy Spirit. It turned Leon into a completely different kind
of philosopher. As he explains in the introduction to The Philosophy of Courage, he at-
tempted in this book to talk about the personal experience of God in the language
of philosophy. Both parts of this statement are equally important—The Philosophy of
Courage is a book on philosophy but also a book based on personal experience. Leon
was the first philosopher to attempt to talk about some of the most important prin-
ciples of the Oxford Group, and hence the first philosopher to attempt to discuss
some of the most important ideas underlying the twelve step program. But he also
attempted to base his philosophical musings, not on some set of abstract theories
dreamed up by an armchair philosopher, but on his own direct personal experience
of the explosive power of God erupting forth and turning the world upside down.
3NOTES ON CHAPTER 1. UNDENIABLE FACTS
The God of power, energy, creativity and novelty
In the Middle Ages, there was a tendency to turn God into a static entity called
the Unmoved Mover, which attracted all of reality towards it as a distant ideal goal.
We see this kind of concept of God coming out above all in St. Thomas Aquinas (c.
41225-1274) and his First Proof for the existence of God, the Proof from Motion.
The very fact that Aquinas’ God was referred to there as the Unmoved Mover gave
the basic picture better than any other words one could conjure up. This medieval
God of the philosophers was regarded as an almost completely impersonal abso-
lute, perfect and unchanging, which was so completely transcendent that it was
far removed from all the things of this universe, where we human beings lived our
lives.
Philip Leon was part of a rebellion against that kind of concept of God which
came to a peak during the first half of the twentieth century, and involved a number
of other excellent philosophers. This rebellion began with the Boston Personalists:
Borden Parker Bowne’s The Immanence of God came out in 1905, and his successor
at Boston University, Edgar Sheffield Brightman, published The Problem of God in
1930. The process philosophers then took up the same crusade, with Alfred North
Whitehead’s Process and Reality (1929) and Adventures of Ideas (1933), followed by a
string of books by the prolific author Charles Hartshorne: Beyond Humanism: Essays
in the New Philosophy of Nature (1937), The Divine Relativity: A Social Conception of God
(1948), Philosophers Speak of God (edited with William L. Reese, 1953), and many oth-
ers.
Just like the Boston Personalists and the process philosophers, Leon insisted that
God was not some rigid, impersonal, and static reality. That was certainly not the
biblical notion of God, he argued, nor the experience of the Oxford Group. The
God of the Bible (and the Oxford Group) was above all a God of power and en-
ergy (in Greek, dynamis and energeia), exploding into the world and working miracles
within the human spirit. God was the power of creativity and novelty, by which
(Leon said) he meant “positive or constructive power or efficiency and not nega-
tive or destructive and obstructive power.” Forces that were purely negative and
destructive came from a different kind of power, one which was opposed to God.
[Chapter 1, section I]
For Leon, this was not just a philosophical theory. It was something which could
be felt and experienced at a meeting of the Oxford Group (A.A. people called it the
spirit of the tables, while traditional Christianity called it the presence of the Holy
Spirit). When Leon went to his first house party at Lady Margaret Hall in Oxford,
he experienced an atmosphere which was electrically charged, magnetized, and dy-
namic. It was filled with the spirit of the new, the uninhibited, and the fearless. Ev-
eryone had stripped off their masks and disguises, so that you could see who people
4truly were. There was also a spirit of divine calm, where conflicts healed themselves
and the knots in people’s lives came untangled, and everyone present could relax
and feel true peace at last. But it was the energy and the creativity which most struck
him after the meeting had begun.
God as the supreme Personality
Also, just like the Boston Personalists and the process philosophers, Leon stressed
that God was the supreme Personality. “In calling God personal I do not mean that He
is thought, feeling, will. He is spirit, and spirit is not thought, feeling, will, but the source
of these.” All spiritual beings necessarily had to be personal beings. A being’s personal-
ity was the unity of its power, love, wisdom, and so o