Earthbodies describes how our bodies are open circuits to a sensual magic and planetary care that when closed off leads to disastrous detours, such as illness, "dis-ease," and toxicity. In doing so, it answers a variety of questions. Can we understand our bodies without understanding how they are part of a rhythmic flow with the rest of the planet? How can we decide how to treat the animals around us when we fail to realize the nature of our kinship with them? Without hearing the voices of the earth, rocks, and ocean waves, how can we dialogue with the planet or understand ourselves? Why are we so fascinated with film versions of nightmarish ghouls and vampires? How can celebrities impact more on our lives than our own families? What kind of human connection can we expect from the Internet? How is it that some of our adolescent boys shoot down their schoolmates? Despite our apparent cynicism, is our culture overly sentimental? What kind of ethics would help us find a moral way to achieve an inclusive global community and cherish the environment?
Assesses Merleau-Pontys contribution to ethics as calling for a poetic interplay between perception and imagination, and between silence and solidarity, that reveals our place in the world, and our obligations to ourselves and others. Before his death in 1961, Merleau-Ponty worried about what he saw as humanitys increasingly self-enclosed and manipulative way of experiencing self, others, and the worldthe consequences of which remain apparent in our destructive inability to connect with others within and across cultures. In Merleau-Ponty and the Face of the World, Glen A. Mazis provides an overall consideration of Merleau-Pontys philosophy that brings out what he sees as a corrective prescription for ethical reorientation that is fundamental to Merleau-Pontys thought. Mazis begins by analyzing the key role that silence plays for Merleau-Ponty as a positive, powerful presence rather than a lack or emptiness, and then builds on this to explore the ethical significance of the face-to-face encounter in his thought as one of solidarity rather than obligation. In the last part of the book, Mazis traces the development of what he calls physiognomic imagination in Merleau-Pontys work. This understanding of imagination is not fancy or make-believe, but rather brings out the depths of perceptual meaning and leads to an appreciation of poetic language as the key to revitalizing both ethics and ontology. Drawing on Merleau-Pontys published works, lecture notes, unpublished writings, and the work of many phenomenologists and Merleau-Ponty scholars, Mazis also offers incisive readings of Merleau-Pontys work as it relates to that of Antoine de Saint-Exupéry, Gaston Bachelard, and Emmanuel Levinas.
The River Bends in Time": follows the flow of time and the river as it unwinds in a small town in Pennsylvania along the banks of the Susquehanna. The narrator experiences those quiet moments of joy when ducks come from the sky to skim the water’s edge or in the height of a Nor’easter as he walks through the forest filling with snow, but also the sadness of a neighbor’s dying or love breaking apart. The river flows, always bending and changing, like discovering the love of a mate that one joins with, becoming partners who run together under flying snow geese or dig a pond behind a two hundred year old house. Yet, the postmodern world seems lost without a past. A bout with colon cancer brings a renewed sense of the preciousness of each day and how the culture is wrong in its headlong race towards the future. The book ends with moments that resonate with the past in a state of continual affirming discovery.
Assesses Merleau-Pontys contribution to ethics as calling for a poetic interplay between perception and imagination, and between silence and solidarity, that reveals our place in the world, and our obligations to ourselves and others. Before his death in 1961, Merleau-Ponty worried about what he saw as humanitys increasingly self-enclosed and manipulative way of experiencing self, others, and the worldthe consequences of which remain apparent in our destructive inability to connect with others within and across cultures. In Merleau-Ponty and the Face of the World, Glen A. Mazis provides an overall consideration of Merleau-Pontys philosophy that brings out what he sees as a corrective prescription for ethical reorientation that is fundamental to Merleau-Pontys thought. Mazis begins by analyzing the key role that silence plays for Merleau-Ponty as a positive, powerful presence rather than a lack or emptiness, and then builds on this to explore the ethical significance of the face-to-face encounter in his thought as one of solidarity rather than obligation. In the last part of the book, Mazis traces the development of what he calls physiognomic imagination in Merleau-Pontys work. This understanding of imagination is not fancy or make-believe, but rather brings out the depths of perceptual meaning and leads to an appreciation of poetic language as the key to revitalizing both ethics and ontology. Drawing on Merleau-Pontys published works, lecture notes, unpublished writings, and the work of many phenomenologists and Merleau-Ponty scholars, Mazis also offers incisive readings of Merleau-Pontys work as it relates to that of Antoine de Saint-Exupéry, Gaston Bachelard, and Emmanuel Levinas.
The River Bends in Time": follows the flow of time and the river as it unwinds in a small town in Pennsylvania along the banks of the Susquehanna. The narrator experiences those quiet moments of joy when ducks come from the sky to skim the water’s edge or in the height of a Nor’easter as he walks through the forest filling with snow, but also the sadness of a neighbor’s dying or love breaking apart. The river flows, always bending and changing, like discovering the love of a mate that one joins with, becoming partners who run together under flying snow geese or dig a pond behind a two hundred year old house. Yet, the postmodern world seems lost without a past. A bout with colon cancer brings a renewed sense of the preciousness of each day and how the culture is wrong in its headlong race towards the future. The book ends with moments that resonate with the past in a state of continual affirming discovery.
Earthbodies describes how our bodies are open circuits to a sensual magic and planetary care that when closed off leads to disastrous detours, such as illness, "dis-ease," and toxicity. In doing so, it answers a variety of questions. Can we understand our bodies without understanding how they are part of a rhythmic flow with the rest of the planet? How can we decide how to treat the animals around us when we fail to realize the nature of our kinship with them? Without hearing the voices of the earth, rocks, and ocean waves, how can we dialogue with the planet or understand ourselves? Why are we so fascinated with film versions of nightmarish ghouls and vampires? How can celebrities impact more on our lives than our own families? What kind of human connection can we expect from the Internet? How is it that some of our adolescent boys shoot down their schoolmates? Despite our apparent cynicism, is our culture overly sentimental? What kind of ethics would help us find a moral way to achieve an inclusive global community and cherish the environment?
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