Description : Drawing from the development of individualism in western philosophy and American history, this book constructs a normative theory called authentic individualism. Using the precepts of that theory, it urges organizational leaders to change the way they think about their organizations and their organizations' social function. Students and scholars of political science, social science, public administration, moral theory and organizational theory will find this a useful work. Contents: Introduction to Individualism; PART ONE: A Model of the Individual from Western Philosophy; The Individual of the Ancients; The Individual of the Dark Ages; The Individual of Modernity; PART TWO: A Model of the Individual in the United States; Rugged Individualism of the Revolutionary U.S.; Rational Individualism After Romanticism and Reform; Radical Individualism from Disillusionment and Loss of Faith; PART THREE: Synthesis of Philosophies Toward a More Socially Responsible Individualist in the Third Millennium; Need for a New World View; Changing the Paradigm; Soul of the Third Administrative State; Notes; Bibliography; Index.
Description : This study has developed the concepts of authenticity and individualism, noting that a significant entity emerges when the two elements come together as Authentic Individualism. This is not merely the sum of these two parts. It is more than the alchemy of two entities, more than the union of the basic tenets of each. It incorporates the extremes of both individual quality and the element of authenticity within a framework that transcends their singularity. It is claimed here that Authentic Individualism is at the heart of Christian faith and practice, and that it embraces the concepts of the dignity of the human person and the reciprocal respect and love each person owes to others. These form its defining and necessary essence that not only applies to our material existence but also transcends it.
Description : Sharpening the debate over the values that formed America's founding political philosophy, Barry Alan Shain challenges us to reconsider what early Americans meant when they used such basic political concepts as the public good, liberty, and slavery. We have too readily assumed, he argues, that eighteenth-century Americans understood these and other terms in an individualistic manner. However, by exploring how these core elements of their political thought were employed in Revolutionary-era sermons, public documents, newspaper editorials, and political pamphlets, Shain reveals a very different understanding--one based on a reformed Protestant communalism. In this context, individual liberty was the freedom to order one's life in accord with the demanding ethical standards found in Scripture and confirmed by reason. This was in keeping with Americans' widespread acceptance of original sin and the related assumption that a well-lived life was only possible in a tightly knit, intrusive community made up of families, congregations, and local government bodies. Shain concludes that Revolutionary-era Americans defended a Protestant communal vision of human flourishing that stands in stark opposition to contemporary liberal individualism. This overlooked component of the American political inheritance, he further suggests, demands examination because it alters the historical ground upon which contemporary political alternatives often seek legitimation, and it facilitates our understanding of much of American history and of the foundational language still used in authoritative political documents.
Description : "This book is the first to examine the meaning encoded in the very form of caricature, and to explain its rise as a consequence of the emergence of modernity, especially the modern self."--BOOK JACKET.
Description : "To be wise is one thing: to know the thought that directs all things through all things." "We should not act like the children of our parents." "I searched my nature." - from the Fragments of Heraclitus This bright, deep, meditative jewel-like study brings Heraclitus to life in a new way, and shows him to be one of the principal sources of Western mystical thinking. From Geldard's point of view, the study of Heraclitus is not just an academic matter but, on the contrary, presents us with very real existential and phenomenological challenges. The book includes new translations of all the essential fragments. Geldard, through his exploration of Heraclitus, shows us, "The more that human beings openly and humbly seek higher knowledge, the more they develop the power to perceive it, until finally they penetrate to the hidden universal order. The result of this penetration is knowledge of the Logos, that 'which directs all things through all things.' The acquisition of this knowledge is not an event; it is a stance in the world. It is Being in its fullness."
Description : International in scope and more comprehensive than existing collections, A Companion to Reality Television presents a complete guide to the study of reality, factual and nonfiction television entertainment, encompassing a wide range of formats and incorporating cutting-edge work in critical, social and political theory. Original in bringing cutting-edge work in critical, social and political theory into the conversation about reality TV Consolidates the latest, broadest range of scholarship on the politics of reality television and its vexed relationship to culture, society, identity, democracy, and “ordinary people” in the media Includes primetime reality entertainment as well as precursors such as daytime talk shows in the scope of discussion Contributions from a list of international, leading scholars in this field
Description : Why do people identify with growing late modern churches – and does identification lead to morally transforming commitments beyond late modern consumerism? This case study presents findings that may inspire both social scientists and theological practitioners to new forms of thinking.
Description : America has a love-hate relationship with individualism. In Reconstructing Individualism, James Albrecht argues that our conceptions of individualism have remained trapped within the assumptions of classic liberalism. He traces an alternative genealogy of individualist ethics in four major American thinkers-Ralph Waldo Emerson, William James, John Dewey, and Ralph Ellison. These writers' shared commitments to pluralism (metaphysical and cultural), experimentalism, and a melioristic stance toward value and reform led them to describe the self as inherently relational. Accordingly, they articulate models of selfhood that are socially engaged and ethically responsible, and they argue that a reconceived-or, in Dewey's term, "reconstructed"-individualism is not merely compatible with but necessary to democratic community. Conceiving selfhood and community as interrelated processes, they call for an ongoing reform of social conditions so as to educate and liberate individuality, and, conversely, they affirm the essential role individuality plays in vitalizing communal efforts at reform.
Description : Traditional Protestant theology has long answered the question, What is the true church? by pointing to the visible church--its location, nature, and structure. The recent increase of interest in missions, however, has raised the issues of the church's role and identity--its mission in the world. It is no longer enough to use orthodoxy as the criterion for the genuineness of the church, identifying the body of Christ by organization or clerical structure, perfection in lifestyle, or ecstatic experience of the Holy Spirit. Rather, says Norman Kraus, the mark of the true church is its authenticity--its ability to remain true to its original prototype in character and purpose. Thus, the church's mission is to be the authentic community of witness to the world. The Christian community affirms each individual as a person in Christ, and its objective for the world is the same as for itself: it calls the world to peace in Christ. The church in mission, then, must be a sign to the world of the kingdom of God. As an authentic community, it is a healing community, characterized and organized around its mission of reconciling witness rather than creeds, various practices, or preaching. Following Christ as its model, its message is salvation and reconciliation.
Description : Despite astute critiques and available resources for alternative modes of thinking and practicing, individualism continues to be a dominating and constraining ideology in the field of pastoral psychotherapy and counseling. Philip Rieff was one of the first to highlight the negative implications of individualism in psychotherapeutic theories and practices. As heirs and often enthusiasts of the Freudian tradition of which Rieff and others are critical, pastoral theologians have felt the sting of his charge, and yet the empirical research that McClure presents shows that pastoral-counseling practitioners resist change. Their attempts to overcome an individualistic perspective have been limited and ineffective because individualism is embedded in the field's dominant theological and theoretical resources, practices, and organizational arrangements. Only a radical reappraisal of these will make possible pastoral counseling practices in a post-individualistic mode. McClure proposes several critical transformations: broadening and deepening the operative theologies used to guide the healing practice, expanding the role of the pastoral counselor, reimagining the operative anthropology, reclaiming sin and judgment, nuancing the particular against the individual, rethinking the ideal outcome of the practices, and reimagining the organizational structures that support the practices. Only this level of revisioning will enable this ministry of the church to move beyond its individualistic limitations and offer healing in more complex, effective, and socially adequate ways.