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The collection is divided into two parts. The first part, "Intellectual Craftsmanship," contains a series of polemical essays that deal with topics generally subsumed in recent years under the term "Culture Wars." In this part, Shattuck stakes out his position clearly in a number of essays dealing with the proper role of education and the importance of the canon. Thus, in the essay "Nineteen Theses on Literature," Shattuck states that, "we have brought ourselves to a great deal of perplexity about the basic role of education." This perplexity arises from the question of whether education's proper role should be "[to] socialize the young within an existing culture and offer them the means to succeed within that culture" or, in the alternative, "[to] give to the young the means to challenge and overthrow the existing culture, presumably in order to achieve a better life." Shattuck's response is in favor of the former, choosing a conservative view of education's role. In doing so, he essentially resolves this question consistent with a position he articulates in another of his essays, "Education, Higher and Lower," where he states that, "some of us have come to believe that it is possible, even necessary, to be liberal in political matters and conservationist in cultural matters."
These polemical pieces on the role of education are followed by a number of essays that explore such topics as "The Spiritual in Art," "How We Think at the Movies" (where he explores, among other things, whether thinking is possible without language), "Life Before Language: Nathalie Sarraute" (where he examines Sarraute's attempts to capture, in fiction, mental life as it exists before it "gets caught and stifled in the rough net of conventional language"), "Michel Foucault," and "Radical Skepticism and How We Got There." In all of these essays, Shattuck explores, with erudition and balance, a range of topics that have been prone in recent years to irrational polemics.
The second part of the collection, "A Critics Job of Work," contains essays that are best described as literary journalism. In a series of essays under the broad title "Tracking the Avant Guard in France," Shattuck explores the biographies and artistic significance of a range of artists and writers, including Marcel Duchamp, Hans Arp, Sarah Bernhardt, Pablo Picasso, and Jean Cocteau. The most telling of his essays in this part of the book is titled "From Aestheticism to Fascism," where Shattuck calmly proffers the lineage that ran from the "antinomian, decadent aestheticism" of the "art for art's sake" movement to the 'irrationalism, racism and nationalism that produced the most vicious and destructive aberration of modern times' in Germany and Italy.
The final essays in the collection are broadly grouped under the title "America, Africa and Elsewhere." Here, Shattuck explores a number of writers, including Mary Settle, Arthur Miller, Octavio Paz, V. S. Naipaul, and Leopold Senghor, as well as the artistic significance of the collaboration between Stieglitz and O'Keefe. These essays are wide ranging, insightful and balanced. The last of these essays, "Scandal and Stereotypes on Broadway: The New Puritanism," seemingly comes full circle from the opening essay of the book insofar as Shattuck reiterates his culturally conservative position in a stinging review of "Angels in America," stating that it was a play for which he was ashamed of himself for not having walked out. In Shattuck's words, the play "represents Puritanism inverted."
"Candor & Perversion" reaffirms Roger Shattuck's position as one of America's foremost cultural commentators. If you're interested in the polemics that have engulfed education, literature and the arts in the past decade, I can only say: read this book! You may not agree with Shattuck, but you will find his intelligent and careful reasoning regarding these issues a refreshing change from the often muddled and irrational posturing that characterizes much writing on these very important subjects.
The collection is divided into two parts. The first part, 'Intellectual Craftsmanship', contains a series of polemical essays that deal with topics generally subsumed in recent years under the term 'Culture Wars'. In this part, Shattuck stakes out his position clearly in a number of essays dealing with the proper role of education and the importance of the canon. Thus, in the essay 'Nineteen Theses on Literature,' Shattuck states that, 'we have brought ourselves to a great deal of perplexity about the basic role of education.' This perplexity arises from the question of whether education's proper role should be '[to] socialize the young within an existing culture and offer them the means to succeed within that culture' or, in the alternative, '[to] give to the young the means to challenge and overthrow the existing culture, presumably in order to achieve a better life.' Shattuck's response is in favor of the former, choosing a conservative view of education's role. In doing so, he essentially resolves this question consistent with a position he articulates in another of his essays, 'Education, Higher and Lower,' where he states that, 'some of us have come to believe that it is possible, even necessary, to be liberal in political matters and conservationist in cultural matters.'
These polemical pieces on the role of education are followed by a number of essays that explore such topics as 'The Spiritual in Art', 'How We Think at the Movies' (where he explores, among other things, whether thinking is possible without language), 'Life Before Language: Nathalie Sarraute' (where he examines Sarraute's attempts to capture, in fiction, mental life as it exists before it 'gets caught and stifled in the rough net of conventional language'), 'Michel Foucault', and 'Radical Skepticism and How We Got There.' In all of these essays, Shattuck explores, with erudition and balance, a range of topics that have been prone in recent years to irrational polemics.
The second part of the collection, 'A Critics Job of Work,' contains essays that are best described as literary journalism. In a series of essays under the broad title 'Tracking the Avant Guard in France,' Shattuck explores the biographies and artistic significance of a range of artists and writers, including Marcel Duchamp, Hans Arp, Sarah Bernhardt, Pablo Picasso, and Jean Cocteau. The most telling of his essays in this part of the book is titled 'From Aestheticism to Fascism,' where Shattuck calmly proffers the lineage that ran from the 'antinomian, decadent aestheticism' of the 'art for art's sake' movement to the 'irrationalism, racism and nationalism that produced the most vicious and destructive aberration of modern times' in Germany and Italy.
The final essays in the collection are broadly grouped under the title 'America, Africa and Elsewhere.' Here, Shattuck explores a number of writers, including Mary Settle, Arthur Miller, Octavio Paz, V. S. Naipaul, and Leopold Senghor, as well as the artistic significance of the collaboration between Stieglitz and O'Keefe. These essays are wide ranging, insightful and balanced. The last of these essays, 'Scandal and Stereotypes on Broadway: The New Puritanism', seemingly comes full circle from the opening essay of the book insofar as Shattuck reiterates his culturally conservative position in a stinging review of 'Angels in America', stating that it was a play for which he was ashamed of himself for not having walked out. In Shattuck's words, the play 'represents Puritanism inverted.'
'Candor & Perversion' reaffirms Roger Shattuck's position as one of America's foremost cultural commentators. If you're interested in the polemics that have engulfed education, literature and the arts in the past decade, I can only say: read this book! You may not agree with Shattuck, but you will find his intelligent and careful reasoning regarding these issues a refreshing change from the often muddled and irrational posturing that characterizes much writing on these very important subjects.
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Secondly, they found that sects (religious organizations with a high level of tension with their surrounding sociocultural environment) tended to have a higher rate of growth, and a higher level of commitment than churches (religious organizations with a low level of tension with their environment). The third trend is that over time, sects transform themselves into churches, lowering their demands on members and as such lessoning their tension with their environment.
As they follow American history, they show how these trends affected the growth and/or decline of the fortunes of various churches, both Protestant and Catholic. I must admit to have been absolutely captivated by this book. Not only do the author make an excellent case for their theory, but also the book itself is compelling reading. I was especially interested in what the authors had to say about how denominations change, and what it means.
I greatly enjoyed this book, and recommend this book to anyone interested in the history of the Christian church in the United States.
Starting with Colonial times, it reviews the quantitative analysis and the qualitative conclusions as well. It determined that much beginning from these times on has been distorted by bias and not using the best census material available.
They deduce that successful church movements base their focus on otherworldliness, starting out thus as sects which grow. The tendency however is to eventually make minor concessions to the culture, thus shifting the emphasis away from what gave them success, high tension with their culture towards lowered levels. This cyclical pattern they have found repeated over and over, the sects becoming churches thereby giving birth to new sects that revitalize the church and grow.
The pattern begins with the upstart Baptists and Methodists outgrowing the established Congregationalists, etc. Then themselves, especially the Methodists losing their dominant position to new groups.
Their conclusions are fascinating, disputing much of the established findings of scholarly American Christian history. Rather than finding the changes in churched American as attributable to sudden cultural/societal glitches, rather the authors find "a long, slow and consistent increase in religious participation form 1776 to 1926--with the rate inching up slightly after 1926 and then hovering near 60 percent. Second, they conclude that the primary factor is what they term "the sect-church process" (roughly sketched out above) in supporting the progress in America.
The future? They place confidence in humans as "rational beings, not puppets enslaved to the strings of history and always have the capacity to choose." Their surveys and literature they use suggest that American will continue to want and find or start movements which maximize otherworld rewards sufficient to inspire sacrifice.
One must remember this is sociology speaking, not theology. Theology of the best kind tells of God's unfolding plan of salvation (heilsgesitche) which will occur exactly as God has planned. True faith, belief and membership in this salvation is His doing through His church, where His Word and Sacraments are truly spoken and distributed.
The 214 years of American religious history covered by this book represents the transformation from a time when as a nation most people took no part in organized religion, to a time when nearly two-thirds do. The continual founding of new religious movements during this two-century period has allowed for a freshness that could not be controlled by institutionalized religion.
The control exercised by established churchlike religious organizations in the past actually led to their decline. They could not survive in a free market religious economy. Methods of establishing control included identifying a state-endorsed church, controlling who could be ordained and serve as pastors, and having a non-congregational polity or form of governance.
While it may seem to be a contradiction, it the high expectations that religious organizations--particularly congregations--place on individual believers that results in a tenacious and growing church movement. What was true in 1776 is still true in 2000 and beyond. To discover the secrets of past and future success and vitality, purchase and read this book.
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In "Director's Cut," Roger L. Simon has rediscovered his satiric impulse. In "The Big Fix," the first in the series, Simon had fun with the Los Angeles-Chandler style. ("I turned left on La Cienega and drove right on Santa Monica...") This time around, Moses gets mixed up with the twin scourges of the present age: movie making and terrorism. He's game, if not quite ready, on both counts.
Book for book, I've always been caught up in the various capers and scrapes, and that, appropriately, is the case here. But this time, I saw something else. Moses Wine has become part of the American cultural landscape. Simon has created an American archetype, a fictional detective who has entered our collective mind and now stands for more than his adventures. Like Lew Archer or Sam Spade, Moses Wine -- who is just trying to get through the day -- finds people are shooting at him. Just like the country he reflects. What Simon has done to keep this series fresh is to let Moses grow and change. That's unusual for literary detectives who are usually frozen along one mean street or another. The joke is that as Moses ages, it seems that he's only going to make new mistakes, and he does, but then damned if he doesn't also manage to achieve a certain wisdom.
In "Director's Cut" he's in Prague with a pregnant wife, chasing down a completion bond problem (it's a kind of insurance)on a movie set. Moses winds up in the director's chair. He's not bad at it, at least he's no worse than the people who direct movies all the time, and after all Moses Wine can also collar miscreants, crack cases and crack wise.
Arthur Sugarman, a completion bondsman for movies, wants him to come over there and act as private security for a film being shot in Prague. Almost as soon as he arrives, Islamic fundamentalists kidnap Moses and the film's leading lady. When government officials rescue them, the kidnap leader escapes. Moses becomes the film director because his predecessor was badly injured during the abduction. Moses works with CIA officials to try to stop a terrorist cell who infiltrated the movie set from carrying out their diabolic agenda.
DIRECTOR'S CUT is a wild and wacky thriller that satirizes the games one has to play to make it in the motion picture industry. It is also a somber reflection about the effect September 11th has had on the protagonist and how he needs to contribute to the cause. The mystery revolves around the leader who is manipulating events to further his personal agenda and how the hero finally figures it out and tries to stop him. Robert L. Simon is a talented writer who can always be counted to deliver a chilling thriller.
Harriet Klausner
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My vet loaned me her copy. I like it so well I plan to buy my own copy and also one for a friend. I look forward to reading other books by Roger Caras. He has written over 60. Nancy Allen, Ada, Oklahoma
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The book is highly readable and understandable by non technical people. This book is proof that "once upon a time" we did things "Right the First Time" in this country. An outstanding historical and technical account of the "ultimate" invention.
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Before suggesting directions and solutions, they provide helpful perspective by taking a giant step backward and tracing our modern roots from the Protestant Reformation of the 16th century through the American Restoration Movement of the 19th century. In doing this they demonstrate that at least some of our perspectives and distinctive doctrines were influenced by people and historical forces much more recent than the first century.
After that, the authors get to "the crux of the matter," retrace the current crisis of identity, diversity, and change in the church, and attempt to offer some directions for the future. Chief among these is a call to re-focus attention on the "core" of the gospel: "the story of our creator God's actions to save us from sin and death, culminating in the life, teaching, death, and resurrection of Christ." This focus, they submit, provides the best platform for biblical interpretation, individual growth and congregational unity.
On the issue of biblical interpretation, for example, the authors contend that good interpretation acknowledges the core as a "center of gravity, allowing that core to govern both the reading of the text and its application." This approach de-emphasizes a search for "rules" and "patterns" and re-focuses on broader aspects of the text: purpose, theme, genre, context, and principle.
The authors acknowledge that the book is not intended as a fully-developed theology, but as a starting point for further thought and discussion. From that standpoint, I would highly recommend it as a very interesting and thought-provoking read.
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My dogs and I thank would like to thank the authors of this book from the bottom of our hearts! thank you, thank you!!cant wait to buy your new edition about New York!
I recommend this book to anyone who wants an instant surge of energy and posses the desire to implement techniques that will engage and inspire your team.
Thank you Anne Bruce, you have helped me to see the limitless opportunity, for the first time all over again!