Self Encounter

Penetrating commentary on the Job story as a numinous, archetypal event, and as a paradigm for conflicts of duty that can lead to enhanced consciousness.

The last several years have seen a sharpening of debate in the United States regarding the problem of steadily increasing medical expenditures, as well as inflation in health care costs, a scarcity of health care resources, and a lack of access for a grow

This is a story of hope, but also of peril. It began when our nation’s polarized political class started conscripting everyday citizens into its culture war. From their commanding heights in political parties, media, academia, and government, these partisans have attacked one another for years, but increasingly they’ve convinced everyday Americans to join the fray. Why should we feel such animosity toward our fellow citizens, our neighbors, even our own kin? Because we’ve fallen for the false narrative, eagerly promoted by pundits on the Left and the Right, that citizens who happen to vote Democrat or Republican are enthusiastic supporters of Team Blue or Team Red. Aside from a minority of party activists and partisans, however, most voters are simply trying to choose the lesser of two evils. The real threat to our union isn’t Red vs. Blue America, it’s the quiet collusion within our nation’s political class to take away that most American of freedoms: our right to self-governance. Even as partisans work overtime to divide Americans against one another, they’ve erected a system under which we ordinary citizens don’t have a voice in the decisions that affect our lives. From foreign wars to how local libraries are run, authority no longer resides with We the People, but amongst unaccountable officials. The political class has stolen our birthright and set us at one another’s throats. This is the story of how that happened and what we can do about it. America stands at a precipice, but there’s still time to reclaim authority over our lives and communities.

Examines the influence of Shintoism, Confucianism, Buddhism, and Zen Buddhism on Japanese ethics, with implications for our understanding of various social, economic, and environmental problems.

Our life is a highly nonlinear process. It starts with birth and ends with death; in between there are a lot of ups and downs. Quite often, we believe that stable and steady situations, probably easy to capture by linearization, are paradisiacal, but already after a short period of everyday routine we usually become bored and seek change, that is, nonlinearities. If we reflect for a while, we notice that our life and our perceptions are mainly determined by nonlinear phenomena, for example, events occurring suddenly and unexpectedly. One may be surprised by how long scientists tried to explain our world by models based on a linear ansatz. Due to the lack of typical nonlinear patterns, although everybody experienced nonlinearities, nobody could classify them and, thus,· study them further. The discoveries of the last few decades have finally provided access to the world of nonlinear phenomena and have initiated a unique inter disciplinary field of research: nonlinear science. In contrast to the general tendency of science to become more branched out and specialized as the result of any progress, nonlinear science has brought together many different disciplines. This has been motivated not only by the immense importance of nonlinearities for science, but also by the wonderful simplicity ohhe concepts. Models like the logistic map can be easily understood by high school students and have brought revolutionary new insights into our scientific under standing.

The focus of this book is to offer a humane rocesponse to dealing with violence. An interpretive analysis is presented in order to think differently about violence in schools and about how a citizenship education of becoming can deal with the unpredictable consequences of violence in its own potentiality. It seems to the authors that, given the confident onslaught of violence, there is nothing left to do but to offer insight into the nature of violence itself and, by so doing, to search for unexplored ways of humane response and being. The authors are not pretending to hold a magic wand that will sanctify schools into the safe zones that they ought to be and as which they should serve in any society. This would be both presumptuous and misleading. What one is looking and hoping for, however, is a renewed engagement, a slight tilting of the perspective, so that something other than how we have always responded to violence perhaps will emerge. The authors are confident that such a deconstructive approach to violence in schools through the lens of a reconsidered view of citizenship education can assist them and others to wrestle with its potential for destruction that can be changed into options for co-belonging of a non-violent, if not peaceful, kind.

This book connects the Biblical Paul’s work as an educator with the revival of interest in Paul’s impact on contemporary social and cultural experience, sometimes referred to as ‘Paul’s new moment’. It presents Paul's letters as being the testament of an educator who brought a radical emancipatory approach to the communities with whom he lived and worked. The book draws on history, philosophy, New Testament studies, and social theory to present the case for Paul as the initiator of a pedagogy of the event. This book explores the concept of a pedagogy of the event, and provides a case study of success in its implementation.

Thomas Merton recognized the value and possibility of contemplative dialogue between monastics and contemplatives of other religious traditions and hoped that, through such dialogue, monastics would strive for ‘inter-monastic communion’ and a bonding of the broader ‘spiritual family.’ He held out hope that this bond would demonstrate the fundamental unity of humanity to a world that was becoming ever more materialistic and divided. Among other themes and topics, this book explores Thomas Merton’s role as a pioneer of Buddhist-Christian dialogue and monastic interreligious dialogue. It delves into the process of Merton’s self-transformation through contemplative experiences, explores his encounter with Zen and Tibetan Buddhists and his pioneering engagements in Buddhist-Christian dialogue, and presents and responds to the criticisms of those who raise questions about Merton’s understanding of Buddhism. Fr. Jaechan Anselmo Park, OSB, articulates and analyzes the influences of Buddhist theory and practice on Thomas Merton’s contemplative spirituality and shows how Merton’s legacy has influenced and continues to inspire interreligious and inter-monastic dialogue, particularly in an Asian monastic context.