Ever since my three visits to Iran in the years 1973, 1976, and 1978, I fell in love with Persian poetry. Poetry was everywhere in Iran in those years; one could simply walk into a bookstore and buy a copy of a poem of a favorite poet or the work of a new entry which are sometimes illustrated and displayed on walls. Poetry was always an important expression of life in Persia (Iran) beginning with Hakim Ferdowsi's great historical/ mythological epic, Shahnahmeh (The Book of Kings) to the well-known Rubaiyat (Odes) of Omar Khayyam and the magnificent love poems of the three Sufi poets, Jalaluddin Rumi, Muhammad Hafiz, and Saadi Shirazi. This book includes the five poets above as well as two relatively modern poets Forough Farrokhzad and Ahmad Shamloo.
Buddhism is a religion despite the negative attitude of some in the West, who espouse that since it has no god, it is atheistic and, therefore, cannot be a religion. A religion is a unified system of beliefs and practices that unite into one single moral community. A. N. Whitehead fortified this definition by saying, Religion is what the individual does with his own solitariness. Buddhism satisfies these definitions by guiding the individual in self-reliance and introspection rather than entreaty to an unseen god or spirit. It is hoped that the nine essays in this book depict situations where a set of symbolic forms and acts relate man to the ultimate condition of his existence. The essays in this book have been written between the years of 1998 and 2000 while Albert Shansky, the author, was executive vice president of the International Institute of Field-Being at Fairfield University.
Structured as a patchwork of conversations, recollections, and lyrical encounters, this rich spiritual autobiography allows readers to eavesdrop on a restless soul in quest of self, God, and home. The memoir tells the story of an American who became intrigued by Buddhism through his love of Asian art and who decided to study the discipline in a Japanese Soto Zen monastery. In Part One, the author gives an account of his life in the Hosshinji monastery in Obama, Japan, detailing his daily routine and his participation in a traditional Takuhatsu almsgiving ceremony, a Sesshin period of intensive meditation, and a Jukai Buddhist initiation ceremony. Part Two describes the author's difficult search for a Buddhist temple to continue his religious practices upon returning to the United States. Part Three deals with the author's involvement in the International Institute for Field-Being and details how his Buddhist training helped prepare him for that venture. Part Four describes obstacles the author has encountered as a lone Buddhism practitioner since his training.
This is the story of a young girl, Shinichi, who was abandoned by her parents and was brought up under the custody of her grandmother. During Shinichi's maturation, the grandmother experiences strange hallucinatory dreams. Shinichi eventually earns a degree in psychology. She meets her future husband, Kaz, a medical student, at the university, and their life together brings them as volunteers to the Kobe earthquake where Shinichi learns of the whereabouts of her mother and half-sister. The grandmother dies of a massive stroke. This story reflects on Japanese culture and travels to many scenic areas and is a testament to the will and strength of a young person.
So there you have it; three tragic stories, two ending in death, all three of an exitential mode. What does it all mean? Is one's life guided by some supernatural force? Or is it the individual's Karma which is the driving force of our actions? According to karma theory every action has a consequence which will come to fruition in either this or a future life; thus morally good acts will have positive consequences, whereas bad acts will produce negative results.
This book reveals the early philosophy which began after the revelation of the Prophet Muhammad. It identifies the stepwise growth of Islamic philosophy up until the four major contributors: Alfarabi, Avicenna, Algazali, and Averroes, whose work from the eleventh century to the fourteenth century is still discussed and debated today. Muslim scholars invented algebra, translated writings of Plato and Aristotle, and made important contributions to a variety of nascent sciences at a time when European Christians were luxuriating in the most abysmal ignorance. It was through the Muslim conquest of Spain that classical Greek texts found their way into Latin translation and seeded the Renaissance in Western Europe. In this way, early Islamic philosophy made foundational contributions to human culture.
Social Work in Juvenile and Criminal Justice Systems sets the standard of care for mental health treatment and the delivery of social services to crime victims, juvenile and adult offenders, and their families. The chapters, all authored by experts in the field and all committed to the mission of social justice, are written with the clear understanding that we cannot study criminal justice in a vacuum. Therefore, a major focus of the book is on the renewed growing sense of the profession’s obligation to social justice. Each chapter interconnects with the various components of juvenile and criminal justice. Another prominent aspect of the book is that it is strength-based. It views those involved in the criminal and juvenile justice systems as individuals rather than inmates or criminals, each with unique positive talents and abilities. The book is divided into four sections. The first section discusses forensic social work, including crime and delinquency theories, trends, and ethical issues. The second section prepares social workers for practice in correctional institutions and explores crisis intervention with victims of violence, reentry of adult offenders in society, and aging in prison. The third section covers assessment and intervention in child sexual abuse, mental health and substance abuse, interpersonal violence and prevention, child welfare and juvenile justice. The final section presents an overview on social work in the twenty-first century, which includes restorative justice and the justice system, new ways of delivering justice, domestic violence, neighborhood revitalization, race and ethnicity, and social work practice with LGBTQ offenders. This book will be the best single source on social work in criminal justice settings and will prove to be an invaluable resource for the many professionals who have responsibility for formulating and carrying out the mandates of the criminal justice system.
Alfred Gray's work covered a great part of differential geometry. In September 2000, a remarkable International Congress on Differential Geometry was held in his memory in Bilbao, Spain. Mathematicians from all over the world, representing 24 countries, attended the event. This volume includes major contributions by well known mathematicians (T. Banchoff, S. Donaldson, H. Ferguson, M. Gromov, N. Hitchin, A. Huckleberry, O. Kowalski, V. Miquel, E. Musso, A. Ros, S. Salamon, L. Vanhecke, P. Wellin and J.A. Wolf), the interesting discussion from the round table moderated by J.-P. Bourguignon, and a carefully selected and refereed selection of the Short Communications presented at the Congress. This book represents the state of the art in modern differential geometry, with some general expositions of some of the more active areas: special Riemannian manifolds, Lie groups and homogeneous spaces, complex structures, symplectic manifolds, geometry of geodesic spheres and tubes and related problems, geometry of surfaces, and computer graphics in differential geometry.
In this remarkable book, Albert Baiburin provides the first in-depth study of the development and uses of the passport, or state identity card, in the former Soviet Union. First introduced in 1932, the Soviet passport took on an exceptional range of functions, extending not just to the regulation of movement and control of migrancy but also to the constitution of subjectivity and of social hierarchies based on place of residence, family background, and ethnic origin. While the basic role of the Soviet passport was to certify a person’s identity, it assumed a far greater significance in Soviet life. Without it, a person literally ‘disappeared’ from society. It was impossible to find employment or carry out everyday activities like picking up a parcel from the post office; a person could not marry or even officially die without a passport. It was absolutely essential on virtually every occasion when an individual had contact with officialdom because it was always necessary to prove that the individual was the person whom they claimed to be. And since the passport included an indication of the holder’s ethnic identity, individuals found themselves accorded a certain rank in a new hierarchy of nationalities where some ethnic categories were ‘normal’ and others were stigmatized. Passport systems were used by state officials for the deportation of entire population categories – the so-called ‘former people’, those from the pre-revolutionary elite, and the relations of ‘enemies of the people’. But at the same time, passport ownership became the signifier of an acceptable social existence, and the passport itself – the information it contained, the photographs and signatures – became part of the life experience and self-perception of those who possessed it. This meticulously researched and highly original book will be of great interest to students and scholars of Russia and the Soviet Union and to anyone interested in the shaping of identity in the modern world.
Structured as a patchwork of conversations, recollections, and lyrical encounters, this rich spiritual autobiography allows readers to eavesdrop on a restless soul in quest of self, God, and home. The memoir tells the story of an American who became intrigued by Buddhism through his love of Asian art and who decided to study the discipline in a Japanese Soto Zen monastery. In Part One, the author gives an account of his life in the Hosshinji monastery in Obama, Japan, detailing his daily routine and his participation in a traditional Takuhatsu almsgiving ceremony, a Sesshin period of intensive meditation, and a Jukai Buddhist initiation ceremony. Part Two describes the author's difficult search for a Buddhist temple to continue his religious practices upon returning to the United States. Part Three deals with the author's involvement in the International Institute for Field-Being and details how his Buddhist training helped prepare him for that venture. Part Four describes obstacles the author has encountered as a lone Buddhism practitioner since his training.
Buddhism is a religion despite the negative attitude of some in the West, who espouse that since it has no god, it is atheistic and, therefore, cannot be a religion. A religion is a unified system of beliefs and practices that unite into one single moral community. A. N. Whitehead fortified this definition by saying, Religion is what the individual does with his own solitariness. Buddhism satisfies these definitions by guiding the individual in self-reliance and introspection rather than entreaty to an unseen god or spirit. It is hoped that the nine essays in this book depict situations where a set of symbolic forms and acts relate man to the ultimate condition of his existence. The essays in this book have been written between the years of 1998 and 2000 while Albert Shansky, the author, was executive vice president of the International Institute of Field-Being at Fairfield University.
Come with me as I travel through Japan in search of the Buddha and the Buddhist ethic. Ever since my first visit to Japan in 1962 I have been fascinated by Japanese culture. To date I have made twenty trips to Japan. I began exploring museums and temples where I visited some of the most beautiful and spectacular art work of the Japanese religions. Looking at some of the Buddhist art work in temples and museums I developed a gripping need to learn more about what I was viewing. I had an eagerness in reading about Buddhism and consumed many books on the subject. I decided to pursue Buddhist terachings by traveling through Japan and partaking in the culture. The first trip, in 1981, was a journey back and forth across the Inland Sea during which I encountered many people who explained the Buddhist religion to me. Ten years later in 1991, I made a pilgrimage by walking halfway around the Island of Shikoku stopping at 42 of the 88 temples built by the monk Kukai. It was here I met many pilgrims and temple monks who continued my Buddhist education. These two trips were important preliminary components of my life of a practicing Buddhist. - Albert Shansky
This is the story of a 13th-century Buddhist monk, Shinran, who broke his vows of celibacy by marrying the nun Eshinni. As a result they were both exiled to the wilds of the Kanto region in Japan. There they took up housekeeping and raised a family under very arduous conditions. Despite this difficult life they formed the Jodo Shinshu, which became the most popular Buddhist sect in Japan. Eventually they were pardoned and resumed living in Kyoto, where they established the religion Pure Land Buddhism on Mt. Hiei.
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