By Daniel Klein
Daniel Klein’s fanatics have fallen in love with the nice and cozy, funny, and considerate means he indicates how philosophy resonates in lifestyle. Readers of his well known books Plato and a Platypus stroll right into a Bar . . . and Travels with Epicurus come for enlightenment and remain for the entertainment.
As a tender university pupil learning philosophy, Klein crammed a laptop with brief rates from the world’s maximum thinkers, hoping to discover a few advice on tips on how to dwell the easiest existence he might. Now, from the vantage element of his 8th decade, Klein revisits the knowledge he relished in his early life with this number of philosophical gem stones, including new ones that ring a bell with him on the finish of his lifestyles. From Epicurus to Emerson and Camus to the theologian Reinhold Niebuhr—whose phrases supplied the name of this book—each pithy extract is annotated with Klein’s inimitable allure and insights. In those pages, our favourite jokester–philosopher tackles life’s largest questions, leaving us chuckling and enlightened.
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Extra resources for Every Time I Find the Meaning of Life, They Change It: Wisdom of the Great Philosophers on How to Live
66 This in turn explains the rise, in the same period, of the positivist-universalist model of history with its dependence on the scientific paradigm, the indexical power of photography, and Hegelian philosophical principles (for Hegel, History’s linear development towards fulfillment manifests the universal progress of humanity). 35 sociological model. During his stay in the US, Grierson also befriended a number of celebrated directors (including Erich von Stroheim and Robert Flaherty), who initiated him into the art of filmmaking.
G. ). As Ania Loomba argues, “The othering of vast numbers of people, and their construction as backward and inferior depended upon what Abdul Jan Mohamed calls the Manichean allegory, in which a binary and implacable discursive opposition between races is produced. ] are crucial not only for creating images of 79 Alphonse Bertillon’s system of identification was based on the invariable character of specific measurements of the human skeleton’s parts. He named this system “anthropometry” (1883).
J. ”72 From the 1930s onwards, the Griersonian documentary tradition has justified its “creative” handling of otherwise “unemotional” social problems with the positivist claims that photographic representations are “faithful” transcriptions of the real, and that there exists an “objective” social reality knowable to all through the camera lens. As already mentioned, for a Caucasian middle-class gentleman raised and educated within European or North American bourgeois cultures at the turn to the 20th century, it made perfect sense to endorse the communion of scientific experimentation, emotional expression and intellectual speculation by means of human consciousness’ dialectical development.