Becoming Bamboo: Western and Eastern Explorations of the by Robert E. Carter

By Robert E. Carter

The many difficulties we are facing in modern day global -- between them warfare, environmental destruction, spiritual and racial intolerance, and irrelevant applied sciences -- call for that we rigorously reassess such matters as our relation to the surroundings, the character of growth, final reasons, and human values. those are all concerns, Robert Carter explains, which are in detail associated with our conception of life's that means. whereas many books talk about life's which means both analytically or prescriptively, Carter addresses values and methods of significant dwelling from a broader standpoint, utilizing eastern philosophy to reinforce his research. He examines Martin Heidegger's contrast among "dwelling" and present on the earth, Lawrence Kohlberg's "stage seven" of human ethical improvement, and the works of Viktor Frankl, Carol Gilligan, and Nel Noddings. He applies hermeneutic and deconstructionist idea to the query of which means, and explores the feminist contribution to ethics and its relation to the interconnectedness of items celebrated in Zen and Shinto idea. Bridging quite a few dichotomies equivalent to East/West, reason/emotion, male/female, and caring/justice, Carter exhibits that ethics, environmental drawback, worrying, and pleasure in dwelling are depending on the expansion and transformation of the self. basically through turning into conscious of the interrelatedness of items, Carter unearths, will we develop into as supple and as powerful because the bamboo tree, lengthy the logo of sturdiness and constancy.

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It is true, of course, that we can be swept away by our emotions, and that we can be excessively determined in this way by the generally negative emotions of anger, or hatred, or even by love. But in so far as all reasoning rests, at least ideally, upon the desire to know things in their own natures or as they are, or in so far as reasoning is deliberation about and the selecting of activities and behaviour, it is inescapably drenched in feeling and valuation. Furthermore, both reasons and feelings can be rational and irrational.

The entire transaction still sticks in my mind as one of the true human treasures of my now several visits to Japan. We laughed at our situation, struggled with the language, gestured, laughed again, then tried once more. Rather than being an ordeal, it became a great event, and has remained a vital memory for me, and, I suspect, for her. We were creating a language of our own, and enjoying every moment of the search. Meanwhile, the train sped along, and again without warning everyone was up and out of the seats, peering out of the windows opposite me.

Only experiences are immediate and direct, and it is these that may be of intrinsic value. All other attributions of value are termed "valuable" for the direct experiences of value to which they lead, or may lead. Intrinsic value or, as Lewis sometimes calls it, immediate goodness, is a whole gamut of experience for which no simple description is adequate to cover its richness. Lewis writes: It must cover the active and self-forgetting satisfactions as well as the passive and self-conscious ones; the sense of integrity in firmly fronting the "unpleasant" as well as "pleasure"; the gratification in having one's own way, and also the benediction which may come to the defeated in having finished the faith.

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