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"Gabriel Marcel (1889-1973), the first French existentialist and phenomenologist, was a world-class Catholic philosopher, an accomplished playwright, drama critic and musician. He wrote brilliantly about many of the classic existential themes associated with Sartre, Heidegger, Jaspers and Buber, prior to the publication of their main works. Marcel regarded himself as a "homo viator," a spiritual wanderer: "If man is essentially a voyager, it is because he is en route ... towards an end which one can say at once and contradictorily that he sees and does not see." As a self-described "philosopher of the threshold" and "an awakener," his stated goal was to shed some light on the nature of spiritual reality, those moments when one experiences an upsurge of the love of life. In this book, Paul Marcus joins the best of Marcellian and psychoanalytic insights to help the reader develop an inner sensibility that is more receptive, responsive and responsible to the transforming sacred presences that grace everyday life, such as are experienced in selfless love, hoping beyond hope, and maintaining faith in the goodness of the world despite its harsh challenges. Whether one is reading "Re-finding God during Chemo-therapy," "Maintaining Personal Dignity in the Face of the Mass Society," "On Fidelity and Betrayal in Love Relationships" or "The Kiss," Marcus, with the help of his two spiritual masters, Marcel and Freud, points the reader in the direction of a greater everyday sacred attunement to the eternal presences that life mysteriously reveals to those with a discerning eye and an open heart."--Provided by publisher.
Psychoanalysis. --- Spiritual direction. --- Direction, Spiritual --- Spiritual life --- Pastoral counseling --- Spiritual directors --- Psychology --- Psychology, Pathological --- Marcel, Gabriel,
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"While living in anti-Semitic Vienna, Freud wrote in a letter to Ernest Jones, 'What progress we are making. In the Middle Ages they would have burned me. Now they are content with burning my books.' Tragicomic attunement-seeing the comic in the tragic and the tragic in the comic-is a perspective on life that, following Freud, is one of the best ways to 'to ward off possible suffering' and better manage the stressors, anxieties, and worries of everyday life. Moreover, tragicomic attunement and intervention has a meaning-giving, affect-integrating, life-affirming, double structure that is especially pertinent to sensible living in our troubled and troubling post-modern world: 'In tragedy', said theologian Harvey Cox, 'we weep and are purged. In comedy we laugh and hope.' In Monty Python's Life of Brian, a bunch of crucified criminals happily sing 'Always Look on the Bright Side of Life'; In Stephen King's book The Tommyknockers, the central character thinks about a joke he heard once. As a man is about to be executed, the firing squad officer in charge offers the man about to be shot a cigarette. He replies, 'No thanks, I'm trying to quit.' It is precisely this capacity to use one's imaginative resources to create a tragicomic 'form of life', a way of thinking, feeling, and acting in the service of aesthetic, epistemological, and ethical deepening, of affirming Beauty, Truth and, especially, Goodness, that mainly constitutes the art of living the 'good life.' In chapters on love, work, suffering, death, and psychoanalysis, the author shows how the 'nuts and bolts' of tragicomic attunement and intervention can be cultivated and used to help people better manage the harshness, if not outrageousness, of life, as well as more deeply engage its beauty and nobility. Unlike most books on the psychology and philosophy of humour, and following Ludwig Wittgenstein's wonderful advice-'A serious and good philosophical work could be written consisting entirely of jokes,' this book is replete with jokes, humorous stories, and amusing maxims and quotes making it a lively reading experience that aims to help people fashion the 'good life'-a life of deep and expansive love, creative and productive work, that is aesthetically pleasing and in accordance with reason and ethics. As tragicomic master Mel Brooks noted, 'Life literally abounds in comedy if you just look around you,' and becoming more attuned to its dynamics and applications in everyday life is the art of living the 'good life'."--Provided by publisher.
Laughter --- Laughing --- Emotions --- Nonverbal communication --- Wit and humor --- Therapeutic use.
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The art of living the "good life" requires skilful attunement to the lovely presences in everyday life. Lodged in a psychoanalytic sensibility, and drawing from ancient and modern religious and spiritual wisdom, this book provides the details, conceptual structures, and inner meanings of a number of easily accessible, everyday activities, including gardening, sport, drinking coffee, storytelling, and listening to music. It also suggests how to best engage these activities, to consecrate the ordinary in a way that points to experiential transcendence, or what the author calls "glimpsing immortality", a core component of the art of living the "good life".
Humanity. --- Religion and social problems. --- Social action. --- Social problems. --- Reform, Social --- Social reform --- Social welfare --- Social history --- Applied sociology --- Social policy --- Social problems --- Social action --- Social problems and religion --- Ethics --- Religious aspects
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Piano, vierhandig --- Frankrijk --- 20e eeuw
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Vocational guidance --- Career development --- Psychology, Industrial. --- Occupations --- Work --- Psychological aspects.
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Emmanuel Levinas (1906-1995), French phenomenological philosopher and Talmudic commentator, is regarded as perhaps the greatest ethical philosopher of our time. While Levinas enjoys prominence in the philosophical and scholarly community, especially in Europe, there are few if any books or articles written that take Levinas's extremely difficult to understand, if not obtuse, philosophy and apply it to the everyday lives of real people struggling to give greater meaning and purpose, especially ethical meaning, to their personal lives. This book attempts to fill in the large gap in the Levinas literature, mainly through using a Levinasian-inspired, ethically-infused psychoanalytic approach.
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