Myself and Other Strangers by Rick Anthony Myself and Other Strangers is, as the author notes in his preface, a “midlife confessional” and an “autobiographical outpouring” that invites the reader into a man’s interior life—one that proves to be both chaotic and entertaining. Facing a classic midlife crisis at the height of the 1990s, Rick Anthony embarked on a course that changed his life on many levels. His struggles, experiences, and thoughts are shared frankly, with a wry wit that softens some of the hard lessons learned. Anthony dares to share what many hide: doubts and weaknesses, impulses and hesitations, and, most of all, genuine emotions. Written as a series of brief essays, Myself and Other Strangers is about coming to grips with who you are, no matter where you are in life.
Love, Subjectivity, and Truth engages in a lively manner with the overlapping areas of philosophy and literature, philosophy of emotions, and existential thought. "Subjective truth," a phrase used in Proust's novel In Search of Lost Time, is rich with existential connotations. It invokes Kierkegaard above all, but significantly Nietzsche as well, and other philosophers who thematize love, subjectivity, and truth. In Search of Lost Time is especially concerned about what we can know about others through love. Insofar as it conveys and analyzes experience, the novel is capable not only of exploring existential issues but also of doing something like phenomenology. What we know is shaped by our way of knowing, just as the properties of visible, colored objects are determined by the wavelengths of light our eyes can see. Nowhere does the subjective basis of our awareness appear so evident as it does when we view things through loving eyes. In Proust's novel we find skeptical views about love expressed again and again. However, we also note countercurrents, in which love is shown to provide a unique sort of insight. At those times, love seems to be a prerequisite of veridical apprehension. Love, Subjectivity, and Truth investigates this tension as it is played out in Proust's fiction.
How do our emotions enable us to know? When Pascal noted that the heart has its own reasons, he implied that our rational faculty alone cannot grasp what is revealed in affective experience. Knowing Emotions seeks to explain comprehensively why human emotions are more than physiological disturbances, but experiences capable of making us aware of significant truths that we could not know by any other means. Recent philosophical and interdisciplinary research on the emotions has been dominated by a renewal of the debate over how best to characterize the intentionality of emotions as well as their bodily character. Rick Anthony Furtak frames this debate differently, however, arguing that intentionality and feeling are not two discrete parts of affective experience, but conceptually distinguishable aspects of a unified response. His account captures how an emotion's phenomenal or 'felt' quality (what it is like) relates to its intentional content (what it is about). Knowing Emotions provides a solid introduction to the philosophy of emotion before delving into the debates that surround it. Furtak draws from a wide range of analytic and Continental philosophers, including Sartre, Merleau-Ponty, Kierkegaard, and Nietzsche, among others, and bolsters his analysis with empirical evidence from social psychology, neuroscience, and psychiatry. Perhaps most importantly, Furtak investigates all varieties of affective experience, from brief episodes to moods and emotional dispositions, loves and other longstanding concerns, and overall patterns of temperament and affective outlook. Ultimately, he argues that we must reject the misguided aspiration to purify ourselves of passion and attain an impersonal standpoint. Knowing Emotions attempts to clarify what kind of truth may be revealed through emotion, and what can be known - not despite, but precisely by virtue of, each person's idiosyncratic perspective.
Jesus was a Jew. Why are some of us "Catholics"? What is a "Catholic"? How has abuse been allowed to exist within the Catholic Church ever since its inception? Why is any abuse within the Church accepted, tolerated, or even possible? When clergy harm any member of our church family, the entire Church is harmed. When do we become ashamed of "indifference" within our Church and stop being merely "bystanders" to abuses by clergy? No matter the form or the magnitude, abuse is abuse. Through their clerical abuses, clericalism, and lack of authenticity, clergy destroy their credibility as "priests." It is then that members of the laity are compelled to walk away from the Church they deeply love. To continue as a true "Christian" in the religion of one's choice, where does one go? What does one do? As true "Catholics," we are called to deepen our love for God by not being afraid to ask questions or to question our faith. Who do we say God is? What do we believe in? Rick shares personal experiences and witness with brief history points and insight of our Catholic Church, praying to encourage and challenge others to embrace "parresia," an awesome term used by Bergoglio with the conclave prior to being elected as Pope Francis. We are all this beautiful and blessed "assembly" which is our "Church," where everyone should feel welcome and loved; and no one should ever be abused, feel intimidated, ignored, excluded, or afraid. Shalom!
Over a hundred years have passed since the invaders came to steal the drug, since Mia's homeland was occupied. Once they understood the drug's secrets, the Nor army was unstoppable, superhuman. Mia's people were overwhelmed and defeated - slaves in their own lands. In the time that has passed, Mia and the Underground have stolen the drug, along with the knowledge of how to use it to create an army of their own. Now, the time has come for the resistance army of shapeshifters, Masters and Trademasters to stand against the Nor Empire and take back their homeland... before their chance is gone forever.
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