Paradox Gained

DON'T TRY TO FIGURE A FINAL ANSWER TO THIS ONE. PHILOSOPHERS HAVE TRIED FOR AGES ... AND HAVE FAILED! Excerpt The closet in Benjamin Farlan's two-room bachelor apartment wasn't particularly large. In fact, it measured three feet wide by four feet deep. And by no stretch of the imagination could it have held three full-grown men. Not as full-grown as these were. Besides that, the closet was already chock full of clothes, half a dozen pair of shoes and two suitcases. It happened about seven-thirty. Ben Farlan had finished an unsatisfactory day at the laboratory, had his dinner at the automat, and picked up a fifth of brandy on the way home. Little Ben Farlan liked brandy. He liked to sit at night in his hundred-and-fifty-dollar chair and read something not too technical, but not too light, and have a snifter glass of brandy on the coffee table next to him. On nights when he had nothing on his mind he could sit for hours that way, get through a whole book and possibly a third of his bottle before it was time for bed. This wasn't one of the nights when he had nothing on his mind. Things were getting on the chaotic side at the lab. Already he had enough work on his shoulders for three men, and now the Army was taking young Robertson. Now it was Robertson! They let a man take eight long years of schooling, eight years of work to become a scientist, preparatory to assuming a useful place in society- and then what happens? They slap him into the Infantry for what would probably be an indefinite period, the world situation being what it was. Ben had gone through three ounces of brandy and was pouring himself another glass. That was when the closet door opened and a six-footer who must have weighed at least two hundred and twenty pounds stepped into the room. He was wearing a uniform that wouldn't have been out of place on a Guatemalan Rear Admiral and he didn't look particularly friendly. Not half an hour earlier, Ben Farlan had hung his coat in that closet, and since then he hadn't left the room. He blinked reproachfully through his thick lenses at his brandy glass. The newcomer took him in with one sweep of his eyes, then strode quickly to the bedroom, opened its door, and gave a quick look around inside. "Hey!" Ben protested. Another six-footer, cut in the same 'model as the first, stepped from the closet. This was really out of the question. You couldn't have got the two of them in there with a shoehorn. But that didn't prevent a third one from pressing after the second. While the third brute was giving the room the onceover, the second headed for the bathroom and gave it a quick glance. They evidently wanted to be sure Ben Farlan was alone. The first had meantime checked the tiny kitchenette. Ben Farlan let loose with another weak, "Hey!"

A revolutionary and timely reconsideration of everything we know about power. Celebrated UC Berkeley psychologist Dr. Dacher Keltner argues that compassion and selflessness enable us to have the most influence over others and the result is power as a force for good in the world. Power is ubiquitous—but totally misunderstood. Turning conventional wisdom on its head, Dr. Dacher Keltner presents the very idea of power in a whole new light, demonstrating not just how it is a force for good in the world, but how—via compassion and selflessness—it is attainable for each and every one of us. It is taken for granted that power corrupts. This is reinforced culturally by everything from Machiavelli to contemporary politics. But how do we get power? And how does it change our behavior? So often, in spite of our best intentions, we lose our hard-won power. Enduring power comes from empathy and giving. Above all, power is given to us by other people. This is what we all too often forget, and it is the crux of the power paradox: by misunderstanding the behaviors that helped us to gain power in the first place we set ourselves up to fall from power. We abuse and lose our power, at work, in our family life, with our friends, because we've never understood it correctly—until now. Power isn't the capacity to act in cruel and uncaring ways; it is the ability to do good for others, expressed in daily life, and in and of itself a good thing. Dr. Keltner lays out exactly—in twenty original "Power Principles"—how to retain power; why power can be a demonstrably good thing; when we are likely to abuse power; and the terrible consequences of letting those around us languish in powerlessness.

Kristin A. Goss examines how women’s civic place has changed over the span of more than 120 years, how public policy has driven these changes, and why these changes matter for women and American democracy. As measured by women’s groups’ appearances before the U.S. Congress, women’s collective political engagement continued to grow between 1920 and 1960—when many conventional accounts claim it declined—and declined after 1980, when it might have been expected to grow. Goss asks what women have gained, and perhaps lost, through expanded incorporation, as well as whether single-sex organizations continue to matter in 21st-century America.

From renowned cardiac surgeon Steven R. Gundry, MD, the New York Times bestselling The Plant Paradox is a revolutionary look at the hidden compounds in "healthy" foods like fruit, vegetables, and whole grains that are causing us to gain weight and develop chronic disease. Most of us have heard of gluten—a protein found in wheat that causes widespread inflammation in the body. Americans spend billions of dollars on gluten-free diets in an effort to protect their health. But what if we’ve been missing the root of the problem? In The Plant Paradox, renowned cardiologist Dr. Steven Gundry reveals that gluten is just one variety of a common, and highly toxic, plant-based protein called lectin. Lectins are found not only in grains like wheat but also in the “gluten-free” foods most of us commonly regard as healthy, including many fruits, vegetables, nuts, beans, and conventional dairy products. These proteins, which are found in the seeds, grains, skins, rinds, and leaves of plants, are designed by nature to protect them from predators (including humans). Once ingested, they incite a kind of chemical warfare in our bodies, causing inflammatory reactions that can lead to weight gain and serious health conditions. At his waitlist-only clinics in California, Dr. Gundry has successfully treated tens of thousands of patients suffering from autoimmune disorders, diabetes, leaky gut syndrome, heart disease, and neurodegenerative diseases with a protocol that detoxes the cells, repairs the gut, and nourishes the body. Now, in The Plant Paradox, he shares this clinically proven program with readers around the world. The simple (and daunting) fact is, lectins are everywhere. Thankfully, Dr. Gundry offers simple hacks we easily can employ to avoid them, including: Peel your veggies. Most of the lectins are contained in the skin and seeds of plants; simply peeling and de-seeding vegetables (like tomatoes and peppers) reduces their lectin content. Shop for fruit in season. Fruit contain fewer lectins when ripe, so eating apples, berries, and other lectin-containing fruits at the peak of ripeness helps minimize your lectin consumption. Swap your brown rice for white. Whole grains and seeds with hard outer coatings are designed by nature to cause digestive distress—and are full of lectins. With a full list of lectin-containing foods and simple substitutes for each, a step-by-step detox and eating plan, and delicious lectin-free recipes, The Plant Paradox illuminates the hidden dangers lurking in your salad bowl—and shows you how to eat whole foods in a whole new way.

Recoge : 1. Tracing auspices of restorative justice. -- 2. Healing crime's harm. -- 3. Victims of restorative governmentalities. -- 4. Responsible offenders. -- 5. The State of restares communities. -- 6. Justice anew?

In this groundbreaking comparative study, Matthew Bagger investigates the role of paradox in Western and Asian religious discourse. Drawing on both philosophy and social scientific theory, he offers a naturalistic explanation of religion's oft-noted propensity to sublime paradox and argues that religious thinkers employ intractable paradoxes as the basis for various techniques of self-transformation. Considering the writings of Kierkegaard, Pseudo-Dionysus, St. John of the Cross, N?g?rjuna, and Chuang-tzu, among others, Bagger identifies two religious uses of paradox: cognitive asceticism, which wields the psychological discomfort of paradox as an instrument of self-transformation, and mysticism, which seeks to transform the self through an alleged extraordinary cognition that ineffably comprehends paradox. Bagger contrasts these techniques of self-transformation with skepticism, which cultivates the appearance of contradiction in order to divest a person of beliefs altogether. Bagger further contends that a thinker's social attitudes determine his or her response to paradox. Attitudes concerning crossing the boundary of a social group prefigure attitudes concerning supposed truths that lie beyond the boundaries of understanding. Individuals who fear crossing the boundary of their social group and would prohibit them tend to use paradox ascetically, while individuals who find the controlled incorporation of outsiders enriching commonly find paradox revelatory. Although scholars have long noted that religious discourse seems to cultivate and perpetuate paradox, their scholarship tends to ratify religious attitudes toward paradox instead of explaining the unusual reaction paradox provokes. A vital contribution to discussions of mystical experience, The Uses of Paradox reveals how much this experience relies on social attitudes and cosmological speculation.

History reveals countless attempts by great minds to solve life’s paradoxes. But what if these attempts miss the point? What if paradox is life? Contrary to the supposedly sublime linear logic that underpins our prevalent modes of theoretical and empirical enquiry, in this fascinating book, organizational anthropologist Tom Vine charts the pervasiveness of paradox across the academy: from arithmetic to zoology. In so doing, he reflects on the concept of paradox as a widespread existential ‘pattern’, a pattern which holds significant metatheoretical and pedagogical potential. Paradoxes, he argues, are not inconveniences or ‘fault lines in our common-sense world’ but are coded into our very existence. Paradoxes thus present their own vital logics that shape our lives: they thwart moral and ideological uniformity; they even out subjective experience between ‘the haves’ and ‘the have nots’; and they shed light on the opaque concepts of consciousness and agency. This book will appeal to anybody with a curious mind, particularly scholars and students with an interest in one or more of the following: complexity theory, critical pedagogies, ethnography, nonlinear dynamics, organization theory, and systems theory.

"The essays in this book make it elegantly clear that there is a vigorous and rigorous Latin American philosophy . . . and that others dismiss it at their peril." —Mario Sáenz The ten essays in this lively anthology move beyond a purely historical consideration of Latin American philosophy to cover recent developments in political and social philosophy as well as innovations in the reception of key philosophical figures from the European Continental tradition. Topics such as indigenous philosophy, multiculturalism, the philosophy of race, democracy, postmodernity, the role of women, and the position of Latin America and Latin Americans in a global age are explored by notable philosophers from the region. An introduction by Eduardo Mendieta examines recent trends and points to the social, political, economic, and cultural conditions that have inspired the discipline. Latin American Philosophy brings English-speaking readers up to date with recent scholarship and points to promising new directions.