1112 Chapters
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1 A Pretense of Irrationalism

McCombs, Richard Indiana University Press ePub


Be ready always to give an answer to every man that asks you a reason for the hope that is in you. (1 Peter 3:15)


The noble lie [is] useful to human beings as a sort of remedy. (Republic 414c, 389b)


What I have wanted has been to contribute . . . to bringing, if possible, into these incomplete lives as we lead them a little more truth. (PV, 17)


The truth must never become an object of pity; serve it as long as you can, to the best of your ability with unconditioned recklessness; squander everything in its service. (PV, 211)


Temporarily suppressing something precisely in order that the true can become more true . . . is a plain duty to the truth and is part and parcel of a person’s responsibility to God for the reflection [thinking capacity, reason] granted to him. (PV, 89)


[Sometimes the wise teacher] thinks it most appropriate to say that he does not understand something that he really does understand. (PV, 49)

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17. The Servant Leader Identity

Blanchard, Ken; Broadwell, Renee Berrett-Koehler Publishers ePub


I first became acquainted with Laurie Beth Jones through her book Jesus CEO. When she became involved with our Lead Like Jesus ministry, I quickly became a raving fan of not only her writing and thinking, but also who she was as a person. Leaders who are interested in serving rather than being served are not only comfortable with who they are, but also interested in finding out about the people they work with. After you read Laurie Beth’s essay, the importance of understanding yourself and others will become clear to you. —KB

AS A SERVANT leader, one of Jesus’s clear strengths was that He had a clear and compelling narrative of who He was. He said, “I am the Good Shepherd” (John 10:11, 14); “I am the gate” (John 10:7, 9); compared Himself to “living water” (John 4:10-11; 7:38) and emphasized that He “did not come to be served, but to serve” (Matt. 20:28). This self-awareness of His strengths helped others quickly grasp in a visual way who it was they were dealing with.

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13. Ritualized Figuration in Special African American Yards

Edited by Akinwumi Ogundiran and Paula S Indiana University Press ePub

Grey Gundaker

The larger, the more human, the less technical the problem of practice, the more open-eyed and wide-viewing the corresponding method. I do not say that all things that have been called philosophy participate in this method; I do say, however, that a catholic and farsighted theory of the adjustment of the conflicting factors of life is—whatever it is called—philosophy.

JOHN DEWEY ([1910] 1997: 44)

This paper explores the placement and ritualized use of statuary of animals, religious figures, and mythic beings in special African American yards to contribute to the philosophical “adjustment of the conflicting factors of life” (Dewey [1910] 1997: 44). Practitioners who make these yards call the spaces around their homes “yards” and view them as exceptional; certainly, they are not typical of African American domestic landscapes. Figuration in these yards is ritualized because, by drawing on a stable visual and material repertoire and recurring spatial practices, practitioners work toward, as John M. Janzen puts it, “the amplification of layers and layers of meaning, . . . [and] the addition of more lines of communication to those normally used between individuals” (1992: 174).

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Appendix I

Martin Heidegger Indiana University Press ePub


Notes and Sketches for the Lecture Course

Augustine, “Confessiones”—“confiteri,” “interpretari”

[on § 7 b]

“Interpretation” as a determinately characterized interpretation of oneself, in such a way that that in front of which one becomes familiar to “oneself” is not only the empty “in-front-of,” but leads the authentic interpreting, making it precisely something special. “Special”—[that means here:]

—concretely naming possible stages of the interpretations in formal indication;

—then showing how the confiteri [confessing] is motivated in its basic starting point: quaestio mihi factus sum [I have become a question to myself].

Grasping the theological-philosophical “writings”—Sermones, Epistolae [sermons, letters], polemical pieces, and so forth—from this viewpoint as what has been interpreted determinately in communal-worldly complexes of experience and in the surrounding-worldly state of knowledge.

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13 Unveiling the Orisha

SANDRA T BARNES Indiana University Press ePub

Philip Scher

Peoples of African descent in the New World do make of Africa and Slavery a profound presence in their cultural worlds, and seek rather to describe the tradition of discourse in which they participate, the local network of power and knowledge in which they are employed, and the kinds of identities they serve to fashion.

—David Scott

The legacy of African American anthropology in the United States until recently was marked in large part by a search for cultural survivals. From the scouring of the material and cultural worlds of African Americans for “Africanisms” (Holloway 1990), to the more abstract and perhaps more sensitive search for “grammars” of African origin still operating in African American patterns of behavior and aesthetics (Mintz and Price 1976), the task has been essentially the same: to authenticate an African past for New World descendants of Africans.1 It has been pointed out that investigations into African American culture that stress authentication at some level ignore the very real and active uses to which the past is put by African Americans themselves.2

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