Tag Archives: repressed guilt
Our Broken Stories
It’s Christmas Eve, which prompts a medley of reflections. On the one hand, for Christians it’s the night when the child is born who will redeem the world from sin. For Jews on the other hand, Nittel Nacht was the … Continue reading →
Posted in Absolute Freedom and Terror, absurdism, academe, action, afterlife, alienation, American politics, anthropology, anti-semitism, art, art of living, atheism, autonomy, bad faith, beauty, Bible, Biblical God, bigotry, book reviews, books, bureaucracy, childhood, chivalry, Christianity, conformism, contemplation, contradictions, cool, courage, courtship, cults, cultural politics, culture, desire, dialectic, erotic life, eternity, ethics, evil, existentialism, exploitation, faith, fashion, female power, femininity, feminism, films, freedom, friendship, gender balance, glitterati, Gnosticism, guilt and innocence, health, Hegel, hegemony, heroes, hidden God, hierarchy, history, history of ideas, id, Idealism-, ideality, identity, ideology, idolatry, immorality, immortality, institutional power, Jews, journalism, Judaism, law, legal responsibility, life and death struggle, literature, love, male power, martyrdom, masculinity, master, master/slave relation, memoir, memory, Messianic Age, mind control, modern women, modernism, moral action, moral evaluation, moral psychology, morality, mortality, motherhood, mysticism, nineteenth-century, non-violence, novels, ontology, oppression, pacifism, past and future, peace, Phenomenology of the Mind, philosophy, poetry, political, political movements, politics, politics of ideas, postmodernism, power, presence, promissory notes, propaganda, psychology, public facade, public intellectual, race, radicalism, reading, reductionism, relationships, religion, repairing the culture, roles, romance, romantic love, romanticism, science, scientism, secular, seduction, self-deception, sex appeal, sexuality, slave, social climbing, social construction, social conventions, social ranking, sociobiology, spiritual journey, spiritual not religious, spirituality, status, status of women, suffering, terror, terrorism, the examined life, the problematic of men, the problematic of woman, the profane, the sacred, theism, theology, time, twentieth century, twenty-first century, Utopia, victimhood, victims, violence, war, work, writing, Zeitgeist
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Tagged Abigail L. Rosenthal's "God and the Care for One's Story", antidotes to despair, battles unperceived, birth of redeemer, broken civilizational stories, broken cultural stories, broken heart, broken personal stories, Cain and Abel vs Joseph and his brothers, Christian-Jewish divide in personal experience, Christian-Jewish split in the psyche, Christmas Eve, Christmas for Jews, Christmas for Jews and Christians, Christmas reflections, despair and antidotes, father’s preferential love, God and the Care for One's Story, happy endings in ragged real-life, having a care for your story, heart break, hillbilly gospel, history’s problematic, I am your brother Joseph, Israelites in Egypt, Jesus and extra-historical rescue, Jesus and original sin, Jesus and the vertical dimension, Jesus as co-religionist, Jesus beyond doctrine, Jesus beyond religion, Jesus in country gospel, Jesus without anti-semitism, Jesus without doctrine, Jewish stories on the horizontal timeline, Jewish-Christian reconciliation, Joseph and his brothers, Joseph and Pharaoh’s dreams, Joseph and Potiphar’s wife, Joseph in Egypt, Joseph interpreting dreams, Joseph meeting his brothers, Joseph testing his brothers, Joseph's coat of many colors, life as a war zone, mark of Cain, mental health crisis, Nittel Nacht, parental favoritism, Pharaoh’s precognitive dreams, preferential love, Rabbinic advice to stay home on Christmas Eve, real-life happy endings, reconciliations can’t erase the past, Red Foley’s I Know Who Holds Tomorrow, repairing broken stories, repressed guilt, return of anti-Jewish fratricide, return of the repressed, sibling murder, sibling rivalry, sibling rivalry in the Bible, sibling rivalry in the Book of Genesis, solving history’s problematic, the battlefield of life, the Christian story, the favorite wife, the Jewish story, the Joseph story, the Pharaoh who knew not Joseph, the relationship between the Christian and Jewish stories, Torah Study, vertically oriented Christian stories, violence against Jews on Christmas Eve, winning the name Israel
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How Did I Get To Be This Happy?
How Did I Get To Be This Happy? If I put this question to an existentialist, the answer would be: “Because you’re inauthentic. You walk around in bad faith.” The human situation can be deemed absurd (if you’re feeling French) … Continue reading →
Posted in Absolute Freedom and Terror, absurdism, academe, action, afterlife, alienation, American politics, anthropology, art of living, atheism, autonomy, bad faith, beauty, Biblical God, books, childhood, chivalry, Christianity, cities, class, conformism, contemplation, contradictions, cool, courage, cultural politics, culture, desire, dialectic, eighteenth century, erotic life, eternity, ethics, evil, existentialism, exploitation, faith, fashion, female power, femininity, feminism, freedom, friendship, gender balance, glitterati, Gnosticism, guilt and innocence, heroes, hidden God, hierarchy, history of ideas, idealism, ideality, identity, ideology, idolatry, immorality, institutional power, Jews, Judaism, legal responsibility, life and death struggle, literature, love, male power, martyrdom, masculinity, master/slave relation, memoir, memory, mind control, modern women, modernism, moral action, moral evaluation, moral psychology, morality, mortality, mysticism, non-violence, novels, ontology, oppression, past and future, peace, philosophy, politics of ideas, postmodernism, power, presence, propaganda, psychology, public intellectual, reading, reductionism, relationships, religion, roles, secular, seduction, self-deception, social construction, social ranking, spiritual journey, spiritual not religious, spirituality, status, status of women, suffering, the examined life, the problematic of men, the problematic of woman, the profane, the sacred, theism, theology, time, twentieth century, twenty-first century, victimhood, work, writing, Zeitgeist
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Tagged "my station and its duties", Abigail L. Rosenthal's "A Good Look at Evil", Abigail L. Rosenthal's "Confessions of a Young Philosopher", absurdism, angst, animal communicators, animal emotions, animal personalities, anxiety, archiving materials, asking the experts, awareness in nature, bad faith, blogging, book illustrations, childhood hero, childhood influence, Confessions of a Young Philosopher, debts of honor, distant God v near God, double-sided experience, Elmer Sprague, existentialists, filial piety, genius, grandparents, hasidic forgiveness, Hebrew Union College, Henry M. Rosenthal, horse knowledge, horse sense, human animal interactions, inauthentic, inner changes, Jewish Institute of Religion, Jewish saints, life as fiction, life expertise, life transition, loyal colleagues, Martin Buber, Martin Buber's "Tales of the Hasidim: The Early Masters", maternal impactor, Matthew Cohn, moral bookkeeping, moral burdens, Nancy Drew, natural cheerfulness, nature's goodness, New York attitude, obituaries, objective changes, online communication, online outreach, online readership, pandemic opportunities, pandemic peak experience, paternal impactor, paternal legacy, paying respects, personal God, post-modern attitude, Proceedings and Addresses, Rav Tsair, real life hero, relation to God, repressed guilt, self report, senior colleague, spiritual burden, talmudic scholars, the human situation, time window, work in the world, writers and writing, year-of-the-pandemic, zaddik
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