Celebration: A Ceremonial and Philosophical Guide for by Sherwin T. Wine

By Sherwin T. Wine

Get together is the act of dramatizing our commitments to humans and ideas. It is helping us to target what's most vital in our lives, on what's useful of our power and enthusiasm.

Celebration will be so simple as deepest mirrored image or meditation, as complex as huge, deliberate ceremonies for public conferences and prone, a manner of reinforcing neighborhood bonds.

Celebration can happen at any time - at major moments within the calendar yr or within the cycle of non-public and group existence, in transitions from season to season, on the anniversaries of vital occasions, in the course of the "passages" in every one person life.

Celebration, in keeping with a daring imaginative and prescient of the human , can develop into a reaction that's both fascinating, with its personal emotional power.

Celebration is the humanist replacement to ritual. it truly is much less compulsive than ritual, who prefer that types serve the folks and never the reverse.

For 20 years, Rabbi Sherwin T. Wine has supplied unique celebrations of each style for an earthly Jewish group. social gathering: A Ceremonial and Philosophic advisor for Humanists and Humanistic Jews is the made from his event. it truly is an confirmation of the moral view of existence that dramatizes, in prose and poetry, what secular and humanistic Jews believe approximately their heritage.

The social gathering fabric within the booklet is essentially verbal. it's also strongly highbrow and ideological, in addition to reflective and nostalgic. the fashion rests at the conviction that get together occasions can contact either the brain and the guts; the content material rests at the conviction that cause and emotion, notion and integrity, humanism and Judaism, will not be separate, yet complementary.

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Extra resources for Celebration: A Ceremonial and Philosophical Guide for Humanists and Humanistic Jews

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Superstition weds each of these characteristics to the whole of life; it overruns those areas “where simple prudence ought to be one’s guide” rather than religion. The result: all activity becomes the empty, childlike performance of an outward act compelled by habit or fear of God. If the category of superstition marks out a religion where all judgement is suppressed, a fetish faith marks out one where all judgement has become calculative. It is a form of public religion in which the understanding is embodied in all doctrines and institutions, for it is “the fetish faith that believes it can gain God’s love for itself through something than a will that is good in itself” (TE 17).

First, we have distinguished and established the order and connection of theology, religion, public religion, superstition, fetish faith, positive religion, and subjective and objective religion. In doing so, we have established a benchmark for the accuracy of the interpretive solutions which follow. Whatever deeper foundation to Hegel’s project we uncover, it must be capable of reproducing the order of the constellation of categories already laid bare. Second, by stumbling in our interpretive efforts, we are forced to ask what calls forth folk-religion and gives importance to subjective and objective religion.

By taking the relationship to the world as belonging to the human spirit, the first passage becomes an illustration of the way in which the exercise of human capacity can build a beauteous cloud picture that takes us away from the little house which we possess when human capacity is not used and personality becomes the operative force. The second passage then show what it means to dwell in the world that involves neither the gigantic, abstract edifices created by overpowering exercise of human capacity nor the exercise of human capacity itself.

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