The gloriously simple practice of choosing one thing to do, when to do it, and getting it done. Every day, a billion knowledge workers wake up, gravitate towards a pixelated screen and process information for eight hours or more, facing an endless and bewildering array of work and life choices. We're confronted with countless always-on options; untimely, unsolicited notifications; and a constant competition for our attention. This depletes our faculty for choosing the right things to do, leading millions to become (...) perplexed, frazzled, anxious, or depressed. Timeboxing by Marc Zao-Sanders is a comprehensive guide to carefully and intentionally selecting what to do, specifying start and finish times, focusing solely on that single activity, and getting it done to an acceptable standard within that timeframe. This is the fundamental, transcendent time-management practice; countless luminaries, from Carl Jung and Albert Einstein to Bill Gates and Steve Jobs, have employed some form of it in their daily lives. Zao-Sanders provides an informative and accessible look at every aspect of this revolutionary method- how to do it consistently, and how to do it well. Timeboxing offers guidance on what you can, should, and will do at any given moment. This pragmatic and life-changing practice of intentional daily activity has been proven to yield what almost every human being wants most: a chosen, cherished life. (shrink)

This groundbreaking book brings together the latest discoveries about the immune system in both Eastern and Western medicine to show how a balanced system can help strengthen the body.

This paper examines the two main motifs in the Συναξάριον τοῦ τιμη- μένου γαδάρου and the Γαδάρου, λύκου κι ἀλουποῦς διήγησις ὡραία: the Ass’s Confession and the Mule’s Hoof, tracing them back to Medieval western rather than Ancient Aesopic sources. The Appendix deals with the dating and geographical provenance of the common ancestor of these two texts.

Il y eut la fabuleuse croissance économique et industrielle des décennies d'après-guerre. Il y eut l'utopie communiste puis celle, libertaire, des années soixante-dix. Comme tout ce qui pouvait susciter une espérance, tout cela est mort. Il n'est plus question que de pollution gigantesque, de dérèglement climatique, d'invasion par les pauvres, de postures belliqueuses. Tout ce qui peut paraître désespérant est présenté comme inéluctable ; tout ce qui pourrait nourrir une espérance serait illusoire. En conséquence, la politique, cet art du possible, (...) ne suscite plus que scepticisme, dégoût ou indifférence. À défaut d'espoir, les électeurs se tournent en masse vers des populistes. D'autres se réfugient dans un ultracisme religieux. Bref, le temps est aux discours apocalyptiques. Pourtant, il n'est pas impossible de retrouver l'espérance. D'abord, le pire n'est pas inéluctable. À ceux qui proclament que le 'réalisme' impose ceci ou cela, il faut montrer que d'autres voies sont possibles, pourvu que l'on y croie, qu'on veuille réaliser ce que l'on souhaite, qu'on s'en donne les moyens. Et puis, la perte de l'espérance est la voie la plus sûre vers la catastrophe que l'on dit redouter. Croire celle-ci inéluctable, c'est en préparer la venue. Voilà pourquoi l'espérance est un devoir."--Page 4 of cover. (shrink)

Les " écrits intermédiaires " de Maurice Blondel, peu étudiés jusqu'ici de façon systématique, renferment sans doute la clef qui doit nous permettre de comprendre le passage de L'Action à " l'œuvre de maturité " du philosophe aixois, publiée dans les années 1930-1940, soit la grande Trilogie, ainsi que La Philosophie et l'Esprit chrétien. Le Colloque inter national réuni à Rome du 16 au 18 novembre 2000, dont nous présentons les Actes, a démontré la fécondité et le renouveau des perspectives (...) blondéliennes suscités par cette confrontation d'une trentaine de chercheurs avec les textes, stimulants et trop peu connus, publiés ou rédigés par Blondel de 1898 à 1930. Le présent volume est structuré autour de trois directions principales. La première concerne les relations, notamment épistolaires, de Blondel avec ses contemporains, en particulier Le Roy, Laberthonnière, Archambault, Teilhard de Chardin, Montcheuil et Duhem. La deuxième étudie directement les écrits et les thèmes les plus importants de cette période, de L'Illusion idéaliste aux Exigences philosophiques du christianisme. La troisième enfin considère la philosophie sociale de Blondel, son influence sur Don Luigi Sturzo et sur Gustavo Gutiérrez, ainsi que l'analogie de la pensée blondelienne avec celle du P. Joseph Wresinski, le père du " Quart Monde ". (shrink)

Dans la pensée philosophique d'Emmanuel Levinas, le mot « Dieu » n'est pas inaudible. Il peut venir à l'idée. Il peut tomber sous le sens – en deçà de tout sens thématisé, à revers des prétentions souveraines de la conscience. À la condition toutefois que parvienne à être décrite l'intrigue anarchique que ce mot noue dans l'idée de l'Infini, dans le Visage, dans la Kénose du sujet, dans le Dire du verset ou l'Emphase de la métaphore.Les articles recueillis dans cet (...) ouvrage tentent, sous ces divers aspects, de décrire l'inouïe Transcendance de ce mot « Dieu » désormais arraché à toute archê – à tout fondement onto-théo-logique. Ils se hasardent aussi à suggérer les résonnances théologiques et bibliques de cet « autrement dire Dieu » préservant l'anarchie du Transcendant. C'est par le Haut que se noue tout vrai dialogue entre le philosophique et le théologique. (shrink)

Jesus embodies for the Christian the model of true service, which should be discernibly distinct from secular service. Even for non-Christian services, the Church offers relevant models and teaching. Contemporary service structures often lose sight of the dignity of served and server, and have grown dependent upon technology and technique, straying outside the realm of relationality. An example of this within certain service fields is reliance on physical and mechanical restraints to restrict movement, causing harm to recipients and to the (...) relationship between server and served. Such techniques overshadow the nature of Christian service, which is personal, relational, and communal. Catholic social doctrine, and many personalist frameworks, build on the pillars of dignity, responsibility, and subsidiarity. Rules alone will not be protective against service-mediated harm; however, principled servers can protect vulnerable people, particularly when guided by a concern for the common good, fraternity and solidarity. (shrink)

La contribution de la tradition luthérienne à l’élaboration d’un concept substantiel de personne est ici examinée au moyen d’une analyse d’une formule récurrente sous la plume de Luther : Fides facit personam. Après avoir mis en évidence le cadre conceptuel qui donne sens à cet énoncé (la doctrine de la justification par la foi), on étudiera la manière dont deux théologiens contemporains, G. Ebeling et E. Jüngel, ont investi cette structure de base et dont ils se sont approprié l’énoncé de (...) Luther. Il apparaîtra à partir de cette étude que l’un comme l’autre conçoivent l’être personnel de l’homme comme son mode d’être authentique, lequel consiste en un être relationnel. Dans un tel dispositif, c’est la relation que Dieu entretient avec chaque homme qui fait de lui une personne et c’est dans la foi, c’est-à-dire la conscience de son acceptation par Dieu, que chacun peut se vivre comme la personne qu’il est et entretenir des relations authentiques avec Dieu, soi-même et les autres. (shrink)

For hundreds of years, Muslim Spain was the most tolerant place in Europe. Christians, Muslims, and Jews were able to live together there more or less peacefully. The three religious groups maintained a tolerant convivencia, or coexistence, thanks partly to a twofold distinction among kinds of people that was essential to the particularist doctrine of Islam influential in Spain. Islamic doctrine distinguishes first between Muslim and non-Muslim peoples and second between those non-Muslims who are, like Muslims themselves, “Peoples of the (...) Book” and those non-Muslims who are “pagan.” These two distinctions, taken together, could amount to the difference between life and death. For example, Muslim courts ruled on the basis of the Koran that those “others” who were Peoples of the Book could not legally be put to the sword for refusing to convert to Islam while those “others” who were pagan could be. Christians and Jews had to be put up with, and usually were.2 1. Henry Kamen, Inquisition and Society in Spain in the Sixteenth and Seventeenth Centuries , p. 264; my emphasis; hereafter abbreviated I.2. The Koran grounds the series of divisions outlined and is consistent with the well-known Pact of Umar I, which established special regulations for Christians and Jews living in Muslim lands: “’There is to be no compulsion in religion. Rectitude has been clearly distinguished from error. So whoever disbelieves in idols and believes in Allah has taken hold of the firmest handle. It cannot split. Allah is All-hearing and All-knowing’” . See also Sura 109:6: “To you your religion, to me my religion.” Marc Shell, a John D. and Catherine T. MacArthur Fellow for 1990-95, is head of the department of comparative literature at the University of Massachusetts in Amherst. His books include The Economy of Literature , Money, Language, and Thought: Literary and Philosophical Economies from the Medieval to the Modern Era , and The End of Kinship: “Measure for Measure,” Incest, and the Ideal of Universal Siblinghood . Children of the Earth is forthcoming. (shrink)

This article is an examination of killing in war in its moral and normative dimension – with attention given to how killing affects the acting agent. The author argues against the commonplace belief – often tacitly held if not consciously asserted – among academics, the general public, and even – if surprisingly – military professionals, that killing, including in a justified war, is always morally wrong – even when legally sanctioned and necessary to avert a greater moral wrong. This critique (...) of the “killing is wrong but in war it is necessary” trope is motivated in part by the large numbers of psychiatric battle casualties (specifically moral injury) suffered during operations in Iraq and Afghanistan, and which have attended military activity throughout history. The article approaches the issue through the field of Christian ethical reflection on just war. In building a moral framework for killing in combat, the article explores a typology of homicide, intention, double effect, love, and whether the attitudinal expectations of just warriors in the Christian tradition is realistic in combat. With this moral framework for killing in hand, this article concludes by drawing a critical distinction between moral injury and moral bruising. (shrink)

This essay critiques Professor Martha Nussbaum's book, Liberty of Conscience: In Defense of America's Tradition of Religious Equality . Nussbaum's thesis is that the entire tradition of religious liberty in America can be both best understood and justified by recourse to the overarching principle of equal respect —that “[a]ll citizens have equal rights and deserve equal respect from the government under which they live.” Nussbaum insists that equal respect pervades the tradition and that all other values of religious liberty are (...) subordinate to it. She examines various free-exercise and establishment issues in light of this principle, concluding that the tradition of religious equality is under threat and calling for renewed vigilance in its defense. This essay criticizes Nussbaum's elevation of the principle of equal respect to supreme normative status. It claims that Nussbaum's single-minded focus on equal respect distorts and misunderstands the conflicts actually at issue in many religious liberty disputes. The essay focuses specifically on the inadequacies of her assessment of two prominent religious liberty cases, one in the free exercise and the other in the established context. This essay concludes that there are reasons for deep skepticism about Nussbaum's approach as a comprehensive theory of the religion clauses. (shrink)

The diversity of contemporary "capitalisms" underscores the need to supplant the amorphous concept of structure with more precise concepts, particularly institutions and networks. All institutions entail both embodied and relational aspects. Institutions are relational insofar as they map obligatory patterns of "getting by and getting along"—institutional orders—that steer stable social fields over time. Institutions are simultaneously embodied as institutional paradigms, part of a larger bodily agency Pierre Bourdieu called habitus. Institutions are in turn tightly coupled to networks between various people (...) based on, but not reducible to, strategic interests. Yet social interaction sometimes exceeds institutional boundaries, giving rise to disjunctive fields and underscoring the prominence of institutional failures in the unfolding of antagonistic relations such as warfare. Such disjunctive fields can be tracked in relation to some transnational networks at the global level without assuming developmental convergence. This last point underscores the meaning of neoclassical sociology, which eschews assumptions of developmental convergence at the global level. (shrink)

Dans Les Nuées, Aristophane adresse des critiques à Socrate auxquelles Platon répond philosophiquement dans l’Apologie. Or le Socrate des Nuées porte des traits de Protagoras, et certains reproches attribués à l’un valent pour l’autre. Comme pour Socrate, Platon a composé pour Protagoras une apologie, dans le Théétète. Si nous comparons les accusations de la pièce à ce que Platon prête à Protagoras, nous constatons qu’il se fait son défenseur. Mais pour quelle raison et à quel point de vue? Par une (...) analyse des concepts de geloion et de mimèsis comique, on montre comment Platon déploie une stratégie de réappropriation de la pensée de Protagoras – pour lui donner un tour philosophique qui constitue en même temps une réflexion critique sur le statut de l’objet comique.In the Apology, Plato gives a philosophical answer to critics contained in Aristophanes’ Clouds. However, through Socrates, The Clouds target Protagoras too. As a matter of fact, Plato composed an apology for him, as well in the Theaetetus, that answers the charges in the comedy against Protagoras, becoming in a certain way his « lawyer ». But why and what for? Analysing the concepts of geloion and comic mimesis, we show how Plato undertakes to give a philosophical reading of Protagoras’ thought, which, in the same time, constitutes a critical thinking about the object of comedy. (shrink)

Dans le Timée, Platon considère le vivant intelligible comme modèle du vivant parfait qu’est le monde. La notion pose cependant plusieurs difficultés, qui tournent autour de la possibilité d’une vie au niveau intelligible. Dans un premier temps, j’examine donc ce qu’il faut entendre par intelligible (noèton) chez Platon, à savoir moins un objet qu’une relation cognitive d’un type particulier, principielle, de l’âme à cet objet. Dans un second temps, j’explore le type de vie propre à ce vivant intelligible, comme le (...) principe d’organisation qui associe les Formes de tous les vivants. (shrink)

This article shows how Plato’sParmenidesexplores the relationship between place and the geometric forms that are inscribed in it, independently of sensation, becoming and causality. The analysis concurs with essential points of what is said in theTimaeusaboutkhôra, this receptacle deprived of any intrinsic qualities, on which every sensitive reality is drawn.