By M. Scott Peck
So compelling in its exploration of the human psyche, it is as tough to place down as a thriller...such a strength of strength, depth, and straightforwarness.
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In quantity 1 of this three-volume paintings, Paul Ricoeur tested the kin among time and narrative in old writing. Now, in quantity 2, he examines those family in fiction and theories of literature.
Ricoeur treats the query of simply how a long way the Aristotelian idea of "plot" in narrative fiction may be increased and no matter if there's a element at which narrative fiction as a literary shape not just blurs on the edges yet ceases to exist in any respect. notwithstanding a few semiotic theorists have proposed all fiction may be diminished to an atemporal constitution, Ricoeur argues that fiction is dependent upon the reader's realizing of narrative traditions, which do evolve yet inevitably comprise a temporal measurement. He seems at how time is basically expressed in narrative fiction, relatively via use of tenses, viewpoint, and voice. He applies this method of 3 books which are, in a feeling, stories approximately time: Virgina Woolf's Mrs. Dalloway; Thomas Mann's Magic Mountain; and Marcel Proust's Remembrance of items Past.
"Ricoeur writes the easiest type of philosophy—critical, cost effective, and transparent. "—Eugen Weber, big apple occasions booklet Review
"A significant paintings of literary concept and feedback less than the aegis of philosophical hermenutics. i think that . . . it is going to come to have an effect more than that of Gadamer's fact and Method—a paintings it either supplementations and transcends in its contribution to our figuring out of the that means of texts and their dating to the area. "—Robert Detweiler, faith and Literature
"One can't fail to be inspired through Ricoeur's encyclopedic wisdom of the topic into account. . . . To scholars of rhetoric, the significance of Time and Narrative . . . is all too glaring to require large elaboration. "—Dilip Parameshwar Gaonkar, Quarterly magazine of Speech
Note: I'd say this is often simply essentially the most very important books I've learn within the final decade. tough analyzing, yet definitely worth the endurance. Recommended.
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Existentialism: An advent presents an obtainable and scholarly advent to the center rules of the existentialist culture. Kevin Aho attracts on a variety of existentialist thinkers in chapters centering at the key topics of freedom, being-in-the-world, alienation, nihilism, nervousness and authenticity.
A who is who of Sartre students give a contribution to a suite of multidisciplinary views from sociology, faith, and bioethics, on a hitherto ignored zone of Sartre's philosophy.
Why needs to we think that God is useless? will we settle for that conventional morality is simply a 'useful mistake'? Did the primary of 'the will to energy' bring about the Holocaust? What are the constraints of medical wisdom? Is human evolution entire or merely starting? it's tricky to overestimate the significance of Friedrich Nietzsche for our current epoch.
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Additional info for People of the Lie: The Hope for Healing Human Evil
Let us agree: the certitude of the Cogito is absolute, for, as Husserl said, there is an indissoluble unity of the reflecting consciousness and the reflected consciousness (to the point that the reflecting consciousness could not exist without the reflected consciousness). But the fact remains that we are in the presence of a synthesis of two consciousnesses, one of which is consciousness of the other. Thus the essential principle of phenomenology, "all consciousness is consciousness of something,"18 is preserved.
And how account for this privileged treatment of the / if not by metaphysi- the I and the Me $t cal and Critical preoccupations which have nothing to do with phenomenology? 1* If the / in the / think afErms itself as transcendent, this is because the / is not of the same nature as transcendental consciousness, Let us also note that the / Think does not appear to reflection as the reflected consciousness: it is given through reflected consciousness. To be sure, it is apprehended by intuition and is an object grasped with evidence.
The psychology of La Rochefoucauld has its place. And yet this psychology is not true: it is not my fault if my reflective life poisons "by its very essence" my spontaneous life. Before being "poisoned" my desires were pure. It is the point of view that I have taken toward them which has poisoned them. The psychology of La Rochefoucauld is true only for particular emotions which have their origin in reflective life, that is to say, which are given first as my emotions, instead of first transcending themselves toward an object.