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The crucial issue explored here is THEURGY: as Taylor remarks, it appears to be an element of religion which has become lost to us moderns. Theurgists presumably were able, through long years of training, to invoke deities. One is reminded of "the communion of saints" notion in the Apostles' Creed.
A very humorous technique employed by Iamblichus is to set up the text as a dialogue-by-mail from the Greek mystic Prophyry to the Egyptian priest Anebo; the Greek's assertions and questions are followed by the Egyptian's replies. And as the Egyptians considered themselves far superior to the Greeks in matters philosophical, it comes as no surprise at all that the Egyptian corrects the Greek on every occasion!
"It must be granted that there are gods" Porphyry opens.
"Not so", counters the Egyptian. "An innate knowledge of the Gods is built into the very fabric of our very being, and so to frame the question thus, as though it could be disputed, is in error." (This of course is a throwback to "The Divine Pymander" in which it is asserted that 'whatever can be seen, has a creator'.)
My advice - You should probably get a copy of Manly P. Hall's taped lecture on this text from the Philosophical Research Society, Los Angeles, CA, if you really want to appreciate this mind-expanding work.
Particularly interesting (and most enduringly relevant) is Iamblichus' argument for the impropriety of Porphyry's admission of the existence of the gods (though Iamblichus of course holds that gods are real). The problem with Porphyry's concession is that it treats gods as ontic beings either having or lacking existence like other beings, rather than what neoplatonists held them to be, the ontological source of being holding all being in existence through its own. Of ontological being, Iamblichus argues, we are comprehended in it, and cannot therefore ascribe or refute its existence; we are in it and are all that we are through it, and cannot speak of it at all unless granted some vantage point as a gift from the beyond (hence the rituals Iamblichus prescribes as the divine self-revelation given to humans for establishing that vantage point). A rather sophisticated and modern-sounding argument (and one quite natural to the ideas under consideration) for how empirical-sounding proofs and disproofs for the existence of the divine are misguided about what it means for a god to be a god, and for how the ritual practices prescribed in religions are integral to their philosophical significance rather than negotiable packaging, of perhaps inestimable value to contemporary theistic apologetic.
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How ironic it is that Gatto's first two chapters contain the text of his acceptance speeches for NewYork State and City Teacher of the Year Awards. How ironic indeed, that he uses his own award presentation as a forum to attack the very same educational system that is honoring him! Gatto describes schooling, as opposed to learning, as a "twelve-year jail sentence where bad habits are the onlycurriculum truly learned. I teach school and win awards doing it," taunts the author.
While trapped in this debilitative system along with his students, Gatto, observed in them anoverwhelming dependence. He believes that school teaches this dependence by purposely inhibitingindependent thinking, and reinforcing indifference to adult thinking. He describes his students as"having almost no curiosity, a poor sense of the future, are a historical, cruel, uneasy with intimacy, and materialistic."
Gatto suggests that the remedy to this crisis in education is less time spent in school, and more timespent with family and "in meaningful pursuits in their communities." He advocates apprenticeships andhome schooling as a way for children to learn. He even goes so far as to argue for the removal of certification requirements for teachers, and letting "anybody who wants to, teach."
Gatto's style of writing is simple and easy to follow. He interlaces personal stories throughout the book to bring clarity and harmony to his views, while also drawing on logic and history to support his ideas about freedom in education and a return to building community. He clearly distinguishes communities from networks: "Communities ... are complex relationships of commonality and obligation," whereas, "Networksdon't require the whole person, but only a narrow piece."
While Gatto harshly criticizes schooling, we must realize that his opinions do come as a result of 26 yearsof experience and frustration with the public school system. Unfortunately, whether or not one agrees with his solutions, he has not outlined the logistics of how these improvements would be implemented. His ideas are based on idealism, and the reality of numbers and economics would present many obstacles. Nevertheless, it gives us a clear vision and a direction to follow for teachers and parents who believe in the family as the most important agent for childrearing and growth.
If you doubt that the US state school system is de facto totalitarian, just try to homeschool without jumping through hoops, pleading for exemptions, and submitting to standardized testing. See how long you go until you get "the knock".
Any current or soon-to-be school-age parent must read this book to assist them in their decision to send their kid to or keep their kid in the 12-year prison of progressive factory schooling. Those who are the product of the system, as I am, will read, grieve, get angry and get primed to take action. It is a disillusioning book, in the sense of having the wool pulled off one's eyes at last.
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yours truely
SSG John Pasquale Class of 65-66
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For me, Thomas taps into something very deep and important--something that's difficult to find words for. But I know that it has to do with a message that says it's okay to feel deep emotions about your animals, to talk to them and hear their answers, and to sense and acknowledge their deep feelings. Even though many of us have known and felt this intuitively, it is neither the message that our Judeo/Christian tradition nor our Linnean scala natura science of classification has wanted to deliver to us.
In the introduction she poses the questions: "Can we understand the mind of an animal? . . .[do] animals have consciousness?" and then proceeds to say that for some scientists . . . "the view that animals are incapable of conscious thought, or even of emotion, has acquired an aura of scientific correctness, and at the moment is the prevailing dogma, as if some very compelling evidence to the contrary was not a problem." This reader is happy to say that her own experiences with animals have certainly provided "compelling evidence to the contrary."
On a final note, THE SOCIAL LIVES OF DOGS, even though written around the lives of the canines concerned, reads a little bit like Thomas's personal memoir. She puts a lot into perspective in the excellent epilogue, which I found to be the real icing on the cake. Even as Thomas finds "grace" in canine company, so does she tell their story with much grace. This book is a wonderful read!
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