Tag Archives: saying what you mean
The Price of Living One’s Philosophy
At our Torah Study class this week, we took up the concluding portion of the Book of Exodus. Mostly it deals with instructions for constructing the Mishkan (Tent of Meeting). That’s the portable temple housing the famous box (the Ark … Continue reading →
Posted in Absolute Freedom and Terror, absurdism, academe, action, afterlife, alienation, American politics, anthropology, art, art of living, atheism, autonomy, bad faith, beauty, Bible, Biblical God, bigotry, book reviews, books, bureaucracy, chivalry, Christianity, cities, class, 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, 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, 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, motherhood, non-violence, novels, ontology, oppression, past and future, peace, Phenomenology of the Mind, philosophy, political, political movements, politics, politics of ideas, postmodernism, power, presence, promissory notes, propaganda, psychology, public facade, public intellectual, radicalism, reading, reductionism, relationships, religion, roles, romance, romantic love, science, scientism, secular, seduction, self-deception, sex appeal, sexuality, social climbing, social construction, social conventions, social ranking, sociobiology, 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, Utopia, victimhood, victims, violence, work, writing, Zeitgeist
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Tagged academic groupthink, academic politics, Arc of the Covenant, Attention Deficit Disorder, Authenticity, becoming a woman, being a woman, Book of Exodus, bridge of words, bridge to nowhere, bringing gifts to the Mishkan, competitive feminists, cultural impact, defending one’s worldview, delusive victories, demystifying philosophic terms, discussion leader, early days in the feminist movement, early experiences in the feminist movement, engineering with words, exploitive relationships, femininity as social construct, feminism and philosophy, feminist establishment, feminist theory, from nowhere to nowhere, groupthink, harmful victories, healing through our stories, influence of philosophy, intellectual credibility, Intellectual fashion, intellectual trends, inverting social reality, ivory tower philosophy, Jacques Derrida, language of philosophy, life lessons in novels, living inside one’s worldview, living one’s philosophy, manipulative victims, mariage de raison, marriage of reason, meaning what you say, Mishkan, not the official story, nothing outside the text, novels and women, one size fits all, opportunistic marriage, overcoming disabilities, Paris garbage strike and the postmoderns, Parisian postmoderns, Park Ave penthouse feminists, pas de hors-texte, philosophical jargon, philosophy and history, playing the victim card, portable temple, pulling moral rank, Pyrrhic verbal victories, Rabbi Sigal Brier, real life analogies to Biblical stories, revolutions and hypocrisy, sacred femininity, sacrificial gift, saying what you mean, sexual stereotyping, sincerity and philosophy, sisterhood is powerful, speaking philosophically, straight talking, straight talking in academe, supportive husband, teaching inner city kids, Ten Commandments, Tent of Meeting, the influence of philosophers, the last shall be first, the philosopher and the man on horseback, the philosophic establishment, the philosophic life, Torah Study, trading up, true stories that heal, two stone tablets, unbalanced marriage, universal claims about men and women, utopian slogans, verbal tour de force, verbal triumphs, view from nowhere, woman as social construct, woman’s destiny, woman’s lot, women against women, women’s competitiveness, women’s friendships, women’s liberation, write only what you have lived, yin and yang
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Loving Thyself
Sometimes the chief happenings of one’s life occur in the form of inward shifts. That’s been true of me lately. Late Saturday night, we returned from five days of neuropathy treatments in California. In the evenings, we dined with some … Continue reading →
Posted in Absolute Freedom and Terror, absurdism, academe, action, afterlife, alienation, American politics, anthropology, art, art of living, atheism, autonomy, bad faith, beauty, Biblical God, bigotry, books, chivalry, Christianity, cities, class, conformism, contemplation, contradictions, cool, courage, courtship, cultural politics, culture, desire, dialectic, erotic life, eternity, ethics, evil, existentialism, exploitation, faith, fashion, female power, femininity, feminism, freedom, friendship, gender balance, Gnosticism, guilt and innocence, health, hegemony, heroes, hidden God, hierarchy, history, history of ideas, Idealism-, ideality, identity, ideology, immorality, institutional power, Jews, Judaism, legal responsibility, life and death struggle, literature, love, male power, martyrdom, masculinity, master, master/slave relation, memoir, memory, mind control, modern women, modernism, moral action, moral evaluation, moral psychology, morality, non-violence, novels, ontology, oppression, pacifism, past and future, peace, philosophy, political, political movements, politics of ideas, postmodernism, power, presence, promissory notes, propaganda, psychology, public facade, public intellectual, race, radicalism, reading, reductionism, relationships, religion, roles, romance, romantic love, 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, 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 achieving social harmony, allegedly free, anti-Jewish vulgarity, award for participating, bruised self-worth, can't lose setup, challenge to integrity, Chillul hashem, choice in boyfriends, class and classlessness, countering social bigotry, defending coreligionists, defending fellow victims, demeaning epithets, demeaning language, desecrating the Name, dialectical exploration, dialectically serious, dilemmas of politeness, escapism, feeling of self-worth, fight for one's footing, fight for one's place in the world, getting it right in retrospect, giving up prematurely, handling social combat, historical Jesus, holding one's own, holding one's own socially, inner life, insincere capitulation, insincere harmony, inward change, Jerry Martin's God: An Autobiography as told to a philosopher, Jesus of Nazareth, Jesus the man, Jesus's love, Jesus's unfiltered love, Jewish self-protection, l'esprit de l'escalier, Loma Linda clinic, losing the argument but winning the truth, love they neighbor as thyself, loving one's self, loving thyself, loving truth, loving unreservedly, Mark Bussell, meaning what you say, neuropathy treatment, New Orleans, no win situation, painful memories, premature peacemaking, replaying memories, replaying social blunders, rigged competition, risks for truth, rodeo events, saying what you mean, search for truth, self deprecation as defensive, self insult as defense, self love, self love as an hypothesis, self love in social life, self-approval, self-esteem, sincerity vs pretense, smoothing things over, social double binds, social expertise, social ineptitude, social life as war, social missteps, social putdowns, social skills, spoiling the party, styles of being Jewish, tension of disagreement, the embarrassing boyfriend, the humanity of Jesus, truth inadequately defended, truth seeking argument, unqualified love, what I should have said
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If Our Time Could Speak
If Our Time Could Speak In recent columns, I’ve mentioned that for me The Plague has opened the time to read through the journals, correspondence and manuscripts, published and unpublished, of my late father, Henry M. Rosenthal, who was considered, … Continue reading →
Posted in absurdism, academe, action, afterlife, alienation, American politics, anthropology, art, art of living, atheism, autonomy, beauty, Biblical God, books, childhood, chivalry, Christianity, cities, class, conformism, contemplation, contradictions, cool, courage, cultural politics, culture, desire, dialectic, erotic life, eternity, ethics, existentialism, exploitation, faith, fashion, femininity, feminism, films, freedom, friendship, gender balance, glitterati, guilt and innocence, health, Hegel, hegemony, heroes, hidden God, hierarchy, history, history of ideas, id, idealism, ideality, identity, ideology, idolatry, immortality, institutional power, Jews, Judaism, legal responsibility, life and death struggle, literature, love, male power, masculinity, memoir, memory, modernism, moral action, moral evaluation, moral psychology, morality, mortality, nineteenth-century, ontology, oppression, past and future, peace, Phenomenology of the Mind, philosophy, poetry, politics of ideas, postmodernism, power, presence, promissory notes, propaganda, psychology, public facade, public intellectual, race, radicalism, reading, reductionism, relationships, religion, roles, romantic love, scientism, secular, seduction, self-deception, sex appeal, social climbing, social construction, social conventions, social ranking, spiritual journey, spiritual not religious, spirituality, status, status of women, the examined life, the problematic of men, the problematic of woman, the profane, the sacred, theism, theology, time, twentieth century, twenty-first century, Utopia, work, writing, Zeitgeist
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Tagged 19th-century seriousness, 19th-century styles, A.E. Housman’s “With Rue My Heart is Laden”, addressing the future, ancient Rome, Archimedes, Authenticity, authenticity in the future, authenticity today, Being oneself, character-defining opinions, class genius, Columbia class of 1925, common peril, Covid-19 preventives, Covid-19 treatments, cultural boundary conditions, cultural limits, cultural parameters, deconstructionism, destabiliizing concepts, dissolving ethnic boundaries, dissolving historic boundaries, ethnic identity, father-daughter relation, filial piety, global cooperation, global research, group solidarity, group think, habit makes the monk, Henry M. Rosenthal, Henry M. Rosenthal's "Time Speaking" 1945, imitating a statue, imitating an emperor, imperial pose, inherited differences, international antiviral research, lever principle, liberating lightness, lighten up, lightfoot lads and lasses, lightness of today, literary legacy, men in the 1940s, mental roller coaster, mores of the era, normality, pagan science, paganism, pan-human research, people of the future, place to stand, portraying one’s era, pre-feminist women, professed lightness, re-valuating values, religious identity, Roman emperor, Roman statue, saying what you mean, social construct, socially bestowed credentials, speaking from the future, speaking from the past, spirit of the time, standing one’s ground, statuesque pose, striking a pose, style of lightness, styles of normality, styles of the 1940s, styles of today, The Plague, unprecedented common effort, unpublished manuscript, vanished landmarks, women in the 1940s
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