Dying Is Not Death examines from a traditional humanistic position the act of dying. The author views death as a universal experience that can and perhaps should force us to explore various technological intrusions upon it. Each chapter is an independent narrative, and some chapters tell stories of those struggling to die when confronted with the medical system's technological artifacts. Recounting different persons' experiences of death, Lee Hoinacki suggests that the medical system's conventional approaches to dying and death can distort our preparation for this most important experience. Borrowing from Jacques Ellul and Ivan Illich, Hoinacki acknowledges technology as an all-embracing system with powerful symbolic effects on the human condition and argues to a conflict between faith and technology. Indeed, with Ellul, he holds that in order to criticize technology, one must find some “place" outside the technological milieu that would act as a kind of Archimedean lever. One must somehow get to the Beyond to judge where one stands in the world.
Hoinacki's underlying assumption is that a narrative relating one's personal experience may introduce the reader to a wider and more incisive understanding than that provided by the investigative and reporting methods of the social and natural sciences."--Jacket.
A day-by-day account of the author's five-hundred-mile solitary pilgrimage on foot to Saint James's legendary burial place in Spain includes his reflections on religious sensibility and other observations along the way. UP.
Dying Is Not Death examines from a traditional humanistic position the act of dying. The author views death as a universal experience that can and perhaps should force us to explore various technological intrusions upon it. Each chapter is an independent narrative, and some chapters tell stories of those struggling to die when confronted with the medical system's technological artifacts. Recounting different persons' experiences of death, Lee Hoinacki suggests that the medical system's conventional approaches to dying and death can distort our preparation for this most important experience. Borrowing from Jacques Ellul and Ivan Illich, Hoinacki acknowledges technology as an all-embracing system with powerful symbolic effects on the human condition and argues to a conflict between faith and technology. Indeed, with Ellul, he holds that in order to criticize technology, one must find some “place" outside the technological milieu that would act as a kind of Archimedean lever. One must somehow get to the Beyond to judge where one stands in the world.
El Camino (Spanish for &"the way&") is a day-by-day account of a modern American pilgrim's solitary walk from St. Jean Pied de Port in France, across the Pyrenees and northern Spain, to Santiago de Compostela, believed since medieval times to be the burial place of Saint James. During thirty-two days in 1993, Lee Hoinacki trod the 500-mile route followed by Europeans for over a thousand years, stopping each evening at pilgrim hospices, some centuries-old, to write in his diary. His reflections range from the historical examination of religious sensibility to analyses of modern developments in architecture and technology, from the theological understanding of place to the mentality of mountain bike riders. Readers share in the personal religious growth of a traditional Roman Catholic who, toward the end of his life, finds himself in the welcome company of those who walked the same camino during the past centuries. The constant interplay between pertinent anecdotes from well-chosen fellow pilgrims, both ancient and modern, and Hoinacki's experiences of contemporary Spanish customs and behavior gives the book a captivating timelessness and spiritual insight rarely found in other modern chronicles of the pilgrimage to Santiago.
Hoinacki's underlying assumption is that a narrative relating one's personal experience may introduce the reader to a wider and more incisive understanding than that provided by the investigative and reporting methods of the social and natural sciences."--Jacket.
This selection from the writings of John Doyle Lee include his autobiography, his confession (regarding the Mountain Meadows Massacre), letters, poems, last words for his families, as well as related historical documents regarding his arrest, trials and execution. The book includes 14 engravings from the 1891 edition, as well as a bibliography.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
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