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Jewish Ethics and Play The Exaltation of the Possible

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In this 1989 book Rorty argues that thinkers such as Nietzsche, Freud, and Wittgenstein have enabled societies to see themselves as historical contingencies, rather than as expressions of underlying, ahistorical human nature or as realizations of suprahistorical goals. This ironic perspective on the human condition is valuable on a private level, although it cannot advance the social or political goals of liberalism. In fact Rorty believes that it is literature not philosophy that can do this, by promoting a genuine sense of human solidarity. A truly liberal culture, acutely aware of its own historical contingency, would fuse the private, individual freedom of the ironic, philosophical perspective with the public project of human solidarity as it is engendered through the insights and sensibilities of great writers. The book has a characteristically wide range of reference from philosophy through social theory to literary criticism. It confirms Rorty's status as a uniquely subtle theorist, whose writing will prove absorbing to academic and nonacademic readers alike.
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The essence of this article happens to be the art of moral criticism amidst the Jewish tradition. Moral criticism, or as the Torah puts it rebuke (tokhehah), is a necessary activity for social learning and improvement. Moral criticism is part of a give and take among individuals who must necessarily share, at least, a minimal set of core values, including most importantly respect for one another, a common ethical vocabulary, and a basic moral grammar. Each one of us, simply by virtue of being human, inherits a moral tradition. As we grow and mature we slowly become its spokespersons. Rebuke or moral criticism is one of the many moral responsibilities that come with advancing maturity and wisdom. It can take on many different forms. A series of discussions, mostly rhetorical in nature follows. Introspecting questions along such as what are my motives along with substantial analysis concludes this article.
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What are the origins of creativity and how can we develop it - whether within ourselves or in others? Not only does Playing and Reality address these questions, it also tackles many more that surround the fundamental issue of the individual self and its relationship with the outside world. In this landmark book of twentieth-century psychology, Winnicott shows the reader how, through the attentive nurturing of creativity from the earliest years, every individual has the opportunity to enjoy a rich and rewarding cultural life. Today, as the 'hothousing' and testing of children begins at an ever-younger age, Winnicott's classic text is a more urgent and topical read than ever before. © 1971 D. W. Winnicott, © 2005 Preface to the Routledge Classics edition, F. Robert Rodman.
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In an effort to understand the transformative potential of adult play, this article explores a developmental model that outlines the unfolding complexity of play in light of the evolution of consciousness. It correlates specific play forms with developmental stages and shows how forms of play can both instigate and support transitions between stages. It further outlines how characteristics intrinsic to play support the evolution of consciousness.
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This paper is divided into two sections. In the first section, I discuss “what is spirituality?â€\x9D and in the section that follows, I examine some of the implications of my definition to the teaching of spirituality in an undergraduate business ethics course. For the purposes of this paper, spirituality is defined as the planned experience (the inner feeling) of blending integrity and integration through 1 – acceptance (of the past), 2 – commitment (to the future), 3 – reasonable choice, 4 – mindful action, and 5 –continuous dialog (both internal and external). This definition is a work-in-progress and offered mainly as a point of departure rather than a final destination. Copyright Springer Science+Business Media, Inc. 2007
Teaching Spirituality In (and Out) of the Classroom
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