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His memoir begins in 1944 when the Nazis occupied Germany. Soros realized that "Since we can't stand up to Hitler's fury, we must hide from it." He and his family hid, but since they had to be seen in order to take care of daily needs, they took on the aspects of Christians. This involved his forming close relationships with a series of forgers, and once he took care of his immediate family's documents, he took care of other relatives, and then friends, and clients. "If anyone asked for my help, one of my principles in life was never to say no - if only to avoid diminishing their faith in human beings." Amidst narrow escapes and harrowing close calls, Soros kept a sense of humor which frequently emerges on these pages. As a "Christian," Soros was able to obtain cigarettes when those were denied to Jews, and since he didn't smoke, he would leave them at a watchmaker's, so that people with stars could get some. He went to the watchmaker to get his watch fixed, and asked the price. "How can you ask such a thing? It's on the house," the watchmaker said, and then whispered to the woman working beside him, "This is the Christian gentleman who brings us the cigarettes, you know." Soros says, "At least the Jews got to see that there were still a few decent Christians." Much of the humor is tinged with humane sadness; according to one of his sons, Soros used to say, "It is amazing how well people can bear the suffering of others."
This wonderful memoir has been in print before. Soros, that practical idealist, as an Esperantist wrote the original in Esperanto in 1965, three years before his death. In libraries of Esperantists the book has been an outstanding volume from the literature the planned language has produced. It is here translated by Humphrey Tonkin, a linguist whose name is familiar to all American Esperantists. It includes brief, loving memoirs by his sons, one of whom, George, has become one of the world's richest and most influential people. If there is room on your shelves for history with hope, written by a thoroughly humane and lovable man, this book is perfect.
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Accordingly, my wife Fayaway and I have found something useful in each of these chapters. Perhaps the best thing to come out of this book was the inspiration to plant a garden, which has provided us with an eternally renewing source of herbs for our experiments in cooking, perfumery, and natural healing. Huson tells us, in clear but entertaining language, how to make practical use of these marvelous plants. Herbs carry an occult reputation before them, and Huson makes it easy to apply the power of these wonderful gifts from nature in one's daily life.
That he has written a practical herbal without losing sight of the mystical qualities of herbs and their importance to us in these days of ecological crisis is all the more amazing, and is one of the joys of this book. The mysticism which infuses these pages is the face behind the mask: Huson's reverence for the earth is apparent throughout, particularly in his evocation of the magical essence of herbs and how we feel once we become aware of their beauty, grace, and power. Without preaching, he shows us how herbs can help us live closer to the earth, in accord with its rhythms, and he reminds us that we are part of something larger than our species and the societies we build. By reading this book, and taking part in the activities here, Fayaway and I have renewed our connection with the organism which is the earth, and of which we are but a small part. In this, then, the book is merely disguised as a practical herbal: always behind, beneath, and within Huson's words is an awareness of the beauty and simple grandeur of the plant life on this planet, and our part in the globe's cosmic order. Huson walks a fine line between practical and mystical without losing his way. It is the sort of herbal that the utilitarian Benjamin Franklin and the reverent Ralph Waldo Emerson might have produced together.
It is fitting, then, that the practical and the mystical have become in some sense identical, in this day and age. We as a species have laid waste to the planet, and our circumstances are even more dire than they were when this book was first published. It is a matter of simple survival that we see how we are connected with the rest of the universe, and bring ourselves in line with the cosmos. Failure to do so will mean our certain extinction, as well as that of the ecosphere.
This book is a fine place to start learning again of our connection with the earth and to return to simpler ways. Reading it is also a pleasant way to pass the morning in the garden or a rainy afternoon, perhaps while drinking one the teas recommended herein. The Select Bibliography lists books which, though perhaps more comprehensive on any of the various facets of herbalism described here, do not present the information with the same wit, joviality, and reverence for the earth that Huson does. I also enjoy his quaint drawings. I'd take this book over any other herbal, any day of the week. It conjures up, as no other herbal I've encountered does, Marvell's lines "a green thought in a green shade". It is recommended for beginners in the study of herbalism in general, as well as those who are specializing in one area of the field, and who want to know more about the other uses of these wonderful plants.
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It combines fun anecdotes, lessons about adjusting your thinking (that don't necessarliy hit you till hours later), and optimizing your brain power. It taught me a lot about how to get through the day at work and in life in a more efficient, productive and objective manner.
I really liked it - and still like thinking about it. I need to read it again!
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I finished reading this book while camped at 12,000 feet in the Sierra Nevada mountains near Bishop, California. The next day, I was to embark on one of the longest, most physically challenging, and fear-inducing days of my life, including a climb to over 14,000 feet, losing one of our companions for 10 hours, and backpacking all night down the mountain in the darkness. Throughout this time, I was comforted by the words of Psalm 23 as taught by M.P. Krikorian nearly half a century earlier.
I was encouraged while reading about this young man's persistence in pursuing education and spiritual growth in the face of adversity. I also enjoyed reading about the author's decision to accept Christ as her savior in a small Pennsylvania church at which this man preached, and about her successful effort to research his life and produce this book.
I recommend this book for those interested in biography, Armenia, the 23rd Psalm, or the history of the Brethren in Christ Church.
Reverend Krikorian was a survivor of this ordeal, yet instead of turning from his faith, he embraced it as a Pastor in America and missionary to those left in Armenia who survived.
This book is fascinating, thorough in detail and a must read for those who identify as either a Christian or Armenian.
In my estimation, the biography of Meshach Paul Krikorian is an invaluable addition to anyone's library of God-centered, and inspired writings. There is no doubt when reading about Meshach from his early childhood to his ultimate destination in the United States, that he was able to overcome man obstacles, attaining what may have seemed to him as unattainable goals.
From the beginning of the book, his expression of love and obedience to his parents would enevtually lead him on a path that met God's plan for his life. I was quite impressed and overwhelmed to see how God's wisdom was brought out as Meshach interpreted the Holy Scriptures to the understanding of the reader. From a shepherd boy to Writer, Minister and Missionary, Meshach's life was of complete Servanthood to God and to all people.
Meshach's Ministry brings hope and salvation for anyone seeking the ultimate answer to life's questions.
The questions raised by hermeneutics and structuralism converges into the question, ¡®What lies beyond discourse?¡¯ structuralism answers ¡®it¡¯s the structure.¡¯ In the world of structuralism, the concept of meaning is altogether eliminated. Hermeneutics, according to Gadamer, answers ¡®it¡¯s the profound understanding of Being embedded in traditional linguistic practices.¡¯ They all focus on linguistic practices, the discourse. It seems that in the early works, ¡®The Archaeology of Knowledge¡¯ and ¡®The Order of things¡¯, Foucault followed the structuralist doctrines: the discourse appears as self-regulating and autonomous. The methodology he hired, archaeology is indifferent to the meaning in the discourse, just as ethnologists methodically distantiate themselves both from one¡¯s own culture and from the culture under investigation. With the method of structuralist archaeology, Foucault could achieve such a distanciation. Discourse in mere object to be dissected. But the influences from social institution, which is the essential to Foucualt¡¯s conception of discourse, couldn¡¯t be seen. According to Giddens, discourse has always some intended effect to bring about. So it plays some role in social life. As demonstrated in vivid manner on ¡®Madness and Civilization¡¯, discourse not only talks about object-being-there, but also makes it. Madness emerged as the effect of discourse. It was not naturally there. Here comes the conception of power. Early method of archaeology serves to isolate and analyze discourse. But it doesn¡¯t mean that Foucault turned to hermeneutics. Actually, he denied the meaning-giving subject with advocating the disappearance of the subject. Unlike Wittgenstein or Giddens, power is the attribute not of individual social actors but of dominating system. So discourse is not the business of individuals. In the ¡®History of Sexuality¡¯, he showed how the deep meaning like identity is related to social dominance, in other word practices of power. The subject speaking deep truth or meaning is actually the product of power. But it makes it the elusive question, where the power resides in or what the power is at all. The authors are right when saying Foucault is neither structuralist nor hermeneutist. But Foucault¡¯s position is inherently ambiguous: he seems stuck in middle, I think.