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Here at Tai Hei Shakuhachi ... we offer resources for folks interested in making their own flutes. I've received calls from people searching for this book even a decade after it disappeared. In no other book about modern woodwinds will you find thorough instruction and extensive knowledge combined with such insight and wisdom. I pushed Mark for years to get this unique resource back in print and am so glad it is readily available once again.
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Although the first few chapters did discuss a God ordained plan for sex, the balance of the book was focused on sexual perversions and deviations. I learned enough about sexual perversions and deviations in my college Human Sexuality class and am not interested in increasing my knowledge in those areas.
I'm not saying that a book of this type is not a valuable tool, if that is what your looking for, but I do think the publicity and description should be more honest about the focus of this book. The book's focus is definately un-holy sex not holy sex.
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This is also true for money management. Each time that I read this book, I have a light bulb moment. And I know that I am in the process of becoming financially savvy. I also realize, as I read this book, along with Glinda Bridgforth's, "Girl, Get Your Money Straight," that I am giving myself the financial intelligence that I lost as a child.
This book is simple, enlightening, and helpful in making my money work harder than I work.
I find myself saying to myself, as I read this book, "Okay. Yep! I can do that. And now I understand more about how the rich think."
Find and read this book to give yourself financial peace of mind.
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-Barbarajean Hartos-Hord
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Kingwell touches on many of the issues that need to be considered, such as the cultural forces of capitalism, the philosophical discourse of Aristotle, Boethius and the like, and the flourishing "new age" movement. But his treatment is more survey than argument. I was never quite sure what Kingwell was trying to say, until I read on to the next chapter where he finally stated what he had "proved" previously. To take on such challenging questions is to commit yourself to a more serious effort than the one here.
For example, Kingwell's investigation of the new age movement appears to be little more than a one-week course he took called "Inward Bound: An Activa Meditation Retreat" in Western Massachusetts. Compare this to Tony Schwartz five-year investigation in "What Really Matters." After the week, Kingwell ends up dismissing the instructor Kaufman's proselytizing to "get happy," even though it actually is quite close to where Kingwell himself finishes at the end of the book. On a similar note, Kingwell's study of Prozac consists of six weeks of unsupervised use, not exactly a comprehensive investigation.
Also troubling was lack of logical integrity in many of his arguments. By example, Kingwell rejects the argument that material wealth is not an important factor in happiness because of his fear that such an argument might be abused to justify wealth inequalities. Just because an argument may be abused is not a basis for dismissing it. Another annoyance is that many of the quotes provided are not properly cited.
All that said there are some nice insights here. Kingwell is quite right to highlight the self-congratulatory nature of so many of the New Age movement thinkers. He notes for example about Maslow's psychology and its many followers that it is "at once appallingly elitist and charmingly seductive ...Reading its tenet, one is sometimes tempted to offer oneself kudos for being in the upper echelon. Self-actualization? That's me." I just wish there were more of these insights and less ramblings.
The author's writing style is clear and concise. He has a good sense of humor, and I liked the way he tied popular culture, philosophy, and personal examples together. The book wasn't dry, dull and boring, the way philosphy can be at times.
There is only one reason that I can't give the book five stars. I found that Kingwell rambled a bit, and he lost track of his point. Overall, however, I think the book is really worthwhile, and I would encourage anyone who is interested in philosophy to pick up a copy of the book.
In Pursuit of Happiness is a rare thing - it's readable philosophy and its darn interesting. Kingwell covers lots of ground, always exploring and exposing human nature. This tome has a personal side as well... he discusses his own framework for happiness with the backdrp being his professional career.
The reader will find his work serious, witty, funny, and always engaging. If you've ever wanted to better understand what it means to be "happy", truly happy, then this is a great place to start. Kingwell will engage you and make you think. In true philosophical form, he asks as many (if not more) questions than he answers... but as with classic philosophical pursuit, this isn't nearly as frustrating.
If you're big into cultural philosophy then this author is for you - I highly recommend his writings.
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All of the stories are very entertaining, and yet very tragic.
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On one hand, I found INFIDELITY FOR FIRST-TIME FATHERS side splittingly funny -- even the thoroughly British parts that a poor American like me didn't get. Dag is being assailed by a fiancee whose desire for the physical is much greater than his own, and Barrowcliffe does a hilarious job of describing the way men in their thirties and forties are continually cruising for women in their twenties. The story is a comic roller-coaster, the reader propelled from one twist to the next. I don't think there's a single potential turn that Barrowcliffe failed to make, except for the one at the end. There he crashed.
Which brings me to the part that isn't funny: The entire plot. It could have been an interesting (and yes, still funny) tale of a guy's attempt to do the right thing, but Dag doesn't hold up his end of the deal. He comes across incredibly selfish and unlikable, which would be fine if he wasn't the lead character, but he is, and three hundred some pages in his whiny company are enough to kill any joke and completely total any "deeper meaning" the story might have fostered. His slapstick conversations with his best friend, Henderson, don't improve matters. Basically the reading experience consists of following an immature guy through a series of incomplete breakups and near misses while he makes sometimes apropos, sometimes totally nutty comments about everything from politics to relationships (what else?) to dealing with your in-laws. And the thugs? The electronic surveillance? The births? Can we strain credulity any further?
When I first read INFIDELITY FOR FIRST-TIME FATHERS, I laughed. I fully admit I laughed. But I'm not laughing now.
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But even if Jordan were to show that homosexual activity is not one of the sins of Sodom, the implication for us is merely that "sodomy"--if we would like to be etymologically correct--ought not be used as a term for homosexual activity. If he were to establish that, he would not be establishing that homosexual activity is not a sin. The only implication would be that we should use a different term to describe homosexual sin (as for instance was often done by using the more inclusive term "luxuria," it appears). Since Jordan shows a hermeneutical friendliness to the Bible (which is what motivates his etymological interest in "sodomy" in the first place), he would be hard pressed to do away with passages of similar brevity in which homosexual activity is specifically labeled as a sin. (In fact he ignores these passages entirely, as the authors he reads do not, which decimates the value of his arguments around pp. 166 ff.)
Regarding the Middle Ages, even if "sodomy" had been constructed incorrectly as a term for homosexual activity and similar sexual sins, the idea of those sins was not constructed. His interest turns out to be merely etymological through page 40.
For most of the remainder of the book, Jordan moves to "invention" in the rhetorical sense, finding all the different ways that sodomy was discussed--seldom engaging the arguments, as though he is having enough fun repeating all the unsayable words.
On 42 and towards the end, he unfairly objects to the use of places and place-names as symbols, calling this an "essentialism" that is "antihistorical." This hermeneutical prejudice is untenable, and not just in the case of Sodom. One might say that "homophobia" is also one of those words that is used as "an attack upon a [supposedly] malignant essence" (43, cf. 167-68). If Jordan really is attacking the whole system of applying abstract words to sets of activities, he loses the ability to make many of his own points as well.
For those interested in the relationship of nature and ethics, the most relevant and good parts are: 54-56, which are especially good for showing the connection between nature, reason, and ethics in Peter Damian; at 87 (and the whole section as well), esp. where Jordan summarizes how Alan of Lille demonstrates the naturalistic fallacy; after a lot of digressing, some material on Albert the Great at 126 ff.; and a good summary of Aristotle's NE at 132. By the Albert the Great section, it becomes apparent that the relation of pleasure to the natural and the moral is what is really at issue. One should also pick up some Plato on this, e.g. from the Laws, 732e, 836c-e, 838b-839c, passages which seem very pertinent. Jordan and Plato seem to diverge regarding this relation. My vote is with Plato.
Jordan takes a Christianized, quasi-Foucauldian approach to the subject, whereas Boswell's approach was essentialist, stressing historical continuities which Jordan opposes. Boswell equated the modern concept of homosexuality with the medieval concept of sodomy, whereas Jordan does not.
Instead, Jordan argues that the term "sodomy," as used by early church fathers and pre-Renaissance theologians, was a usefully vague invective, employed not altogether differently from the ways "philistinism" was used later or, for that matter, the way "homophobia" is used in some circles today.
But parallel to what Jordan says about the term "homophobia," "sodomy," too, has been used politically not as a precise explanation for human behavior, but as "a placeholder for an explanation yet to be provided" (167-68).
[Arguably, as philosopher Judith Butler does argue elsewhere (cogently), the same could be said for the current uses of "gay," "homosexual," "queer," etc., or for that matter, "sex."]
Jordan's book is an important one for people who identify themselves as either Christian or gay (--or both) because it addresses issues underlying the clash of values and "culture wars" being played out in society now. If indeed, as Jordan suggests, "sodomy" was invented to fill a gap left by Christendom's refusal of the "erotic"--even between two sexes, perhaps progress lies in our seeking a place for the erotic INSIDE the moral, instead of persisting in (often hypocritically) dichotomizing the two--something, in response to a previous reader's comments, Plato did NOT do (though the later Platonists did).
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