Periods of transition are often symbolically associated with death, making the latter the paradigm of liminality. Yet, many volumes on death in the social sciences and humanities do not specifically address liminality. This book investigates these “ultimate ambiguities,” assuming they can pose a threat to social relationships because of the disintegrating forces of death, but they are also crucial periods of creativity, change, and emergent aspects of social and religious life. Contributors explore death and liminality from an interdisciplinary perspective and present a global range of historical and contemporary case studies outlining emotional, cognitive, artistic, social, and political implications.
The first component of intelligence involves effective adaptation to an environment. In order to adapt effectively, organizations require resources, capabilities at using them, knowledge about the worlds in which they exist, good fortune, and good decisions. They typically face competition for resources and uncertainties about the future. Many, but possibly not all, of the factors determining their fates are outside their control. Populations of organizations and individual organizations survive, in part, presumably because they possess adaptive intelligence; but survival is by no means assured. The second component of intelligence involves the elegance of interpretations of the experiences of life. Such interpretations encompass both theories of history and philosophies of meaning, but they go beyond such things to comprehend the grubby details of daily existence. Interpretations decorate human existence. They make a claim to significance that is independent of their contribution to effective action. Such intelligence glories in the contemplation, comprehension, and appreciation of life, not just the control of it.—from The Ambiguities of Experience In The Ambiguities of Experience, James G. March asks a deceptively simple question: What is, or should be, the role of experience in creating intelligence, particularly in organizations? Folk wisdom both trumpets the significance of experience and warns of its inadequacies. On one hand, experience is described as the best teacher. On the other hand, experience is described as the teacher of fools, of those unable or unwilling to learn from accumulated knowledge or the teaching of experts. The disagreement between those folk aphorisms reflects profound questions about the human pursuit of intelligence through learning from experience that have long confronted philosophers and social scientists. This book considers the unexpected problems organizations (and the individuals in them) face when they rely on experience to adapt, improve, and survive. While acknowledging the power of learning from experience and the extensive use of experience as a basis for adaptation and for constructing stories and models of history, this book examines the problems with such learning. March argues that although individuals and organizations are eager to derive intelligence from experience, the inferences stemming from that eagerness are often misguided. The problems lie partly in errors in how people think, but even more so in properties of experience that confound learning from it. "Experience," March concludes, "may possibly be the best teacher, but it is not a particularly good teacher."
The Athiest’s Primer is a concise but wide-ranging introduction to a variety of arguments, concepts, and issues pertaining to belief in God. In lucid and engaging prose, Malcom Murray offers a penetrating yet fair-minded critique of the traditional arguments for the existence of God. He then explores a number of other important issues relevant to religious belief, such as the problem of suffering and the relationship between religion and morality, in each case arguing that atheism is preferable to theism. The book will appeal to both students and professionals in the philosophy of religion, as well as general audiences interested in the topic.
In the longest story in this collection, an eleven-year-old girl has a strange adventure in an overgrown garden, and probably saves the world from a fate worse than any conventional apocalypse. Her parents would undoubtedly think that she’s been dreaming if she attempted to explain what had happened, but that’s what parents do, because they think it’s what they ought to do. The other stories all describe similarly equivocal victories, which sometimes don’t appear to the other characters in the stories to be victories at all—but they are: every last one of them. You just have to look at them the right way—and it really is worth doing that? After all, who among us really wants to get stuck in the way things want to seem? Eight scintillating stories of science fiction by a master of the genre!
The Reflexive Initiative is an authoritative intervention in the practice and tradition of reflexive social theory. It demonstrates the importance of the reflexive imperative, not only in the investigation of everyday life but across a wide range of human sciences and philosophical perspectives. Forty years after the publication of On the Beginning of Social Inquiry, the chapters in this collection range from re-appraisals of earlier essays on topics such as ‘reunions’, ‘rethinking art’ and ‘expats’ to contributions emphasising the opening of radical dialogues with other reflexive traditions and perspectives. These include psychoanalysis, Lacan, Hegel, Rene Girard, Daseinanalysis, dialectical method, critical feminism, and the dialogical tradition. In this dialogical spirit, the book contributes to the continuing project of analytic theorizing associated with the work of Alan Blum and Peter McHugh, and the recent turn to more ‘existential’ topics and politically engaged forms of reflexive research. It will be of particular use to students working in interpretive traditions of sociology, Critical theory, Postmodern thought and debates associated with reflexivity and dialectics in other disciplines and research programmes.
The guiding theme of these essays by aesthetician, musician, and Santayana scholar Morris Grossman is the importance of preserving the tension between what can be unified and what is disorganized, random, and miscellaneous. Grossman described this as the tension between art and morality: Art arrests a sense of change and yields moments of unguarded enjoyment and peace; but soon, shifting circumstances compel evaluation, decision, and action. According to Grossman, the best art preserves the tension between the aesthetic consummation of experience and the press of morality understood as the business of navigating conflicts, making choices, and meeting needs. This concern was intimately related to his reading of George Santayana. The best philosophy, like the best art, preserves the tension between what can be ordered and what resists assimilation, and Grossman read Santayana as exemplifying this virtue in his embrace of multiple perspectives. Other scholars have noted the multiplicity or irony in Santayana’s work, but Grossman was unique in taking such a style to be a substantive part of Santayana’s philosophizing.
The relationship between science and religion has long been a lively debate and controversy. Both fields make claims about the nature of the universe and humanity's place within it, often leading partisans on either side to see them as incompatible or even contradictory. In this book, we will examine a particular form of argument put forward at times by religious adherents - the "judo argument" - which seeks to use the apparent strength of science against itself to demonstrate the necessity of God's existence. Specifically, we will analyze several historical examples of such arguments made by philosophers and theologians, as presented and critiqued in an essay by the renowned scientist and author Isaac Asimov. Asimov was himself an atheist who did not find existing arguments for God's existence convincing. However, he analyzed these arguments thoughtfully and seriously, seeking to refute them using logic and critical thinking rather than dismiss them. In this spirit of honest rational inquiry, we will explore whether so-called "judo arguments" truly hit their mark or ultimately fall short. Along the way, we may shed light on the complex relationship between the scientific method and questions of faith, metaphysics, and meaning. Let us wrestle with the arguments openly and see where they lead.
"The world is so sad and solemn," wrote Nathaniel Hawthorne, "that things meant in jest are liable, by an overwhelming influence, to become dreadful earnest; gaily dressed fantasies turning to ghostly and black-clad images of themselves." From the radical dualism of Hawthorne's vision, Samuel Coale argues, springs a continuing tradition in the American novel. In Hawthorne's Shadow is the first critical study to describe precisely the formal shape of Hawthorne's psychological romance and to explore his themes and images in relation to such contemporary writers as John Cheever, Norman Mailer, Joan Didion, John Gardner, Joyce Carol Oates, William Styron, and John Updike. When viewed from this perspective, certain writers—particularly Cheever, Mailer, Oates, and Gardner—appear in a new and very different light, leading to a considerable reevaluation of their achievement and their place in American fiction. Mr. Coale's long interviews and conversations with John Cheever, John Gardner, William Styron, and others have provided insights and perspectives that make this book particularly valuable to students of contemporary American literature. Coale links contemporary writers to an on-going American romantic tradition, represented by such earlier authors as Melville, Harold Frederic, Faulkner, Flannery O'Connor, and Carson McCullers. He explores the distinctly Manichean matter of much American romance, linking it to America's Puritan past and to the almost schizophrenic dynamics of American culture in general. Finally, he reexamines the post-modernist writers in light of Hawthorne's "shadow" and shows that, however similar they may be in some ways, they differ remarkably from the previous American romantic tradition.
Existential-humanistic psychology recognizes that an essential part of becoming a good therapist is developing a way of being that is healing. This makes the journey to becoming an existential-humanistic therapist a personal and transforming journey. In Becoming an Existential-Humanistic Therapist, editors Julia Falk and Louis Hoffman have collected the stories of 11 influential existential-humanistic therapists, including Kirk Schneider, Lisa Xochitl Vallejos, Ed Mendelowitz, Katerina Zymnis, Mark Yang, Myrtle Heery, Nathaniel Granger, Orah Krug, Xuefu Wang, Kathleen Galvin, and Shawn Rubin. As these prominent leaders share their stories of becoming, they also consider what it means to be an existential-humanistic therapist and their vision for the future of this school of psychotherapy. Alongside these stories, HeeSun Park reviews two important research studies on becoming an existential-humanistic therapist while Falk and Hoffman highlight the central themes emerging from the narratives. Park, Falk, and Hoffman also share their own stories of becoming. The book concludes with reflective exercises for individuals considering pursuing a career as an existential-humanistic counselor or therapist, as well as exercises for current therapists to reflect upon their own journey. Whether already an existential-humanistic therapist wanting to reflect upon your journey or a student considering pursuing becoming an existential-humanistic therapist, this volume is essential reading to clarify and deepen one’s journey.
