A passionate commitment

2001 ◽  
Vol 12 (2) ◽  
pp. 1-2
Author(s):  
John A. Nolan
Keyword(s):  
Passionate Commitment

Diversity and Exclusivity

2009 ◽  
Vol 26 (1) ◽  
pp. 70-85
Author(s):  
M. Ashraf Adeel
Keyword(s):  
Special Reference ◽  
The Other ◽  
Passionate Commitment ◽  
The One

It is argued that religions seem to insist, paradoxically, on both exclusivity and diversity to inspire passionate commitment on the one hand and to allow for genuine choice of religion on the other. The argument is developed with special reference to Islam, with hints of similar strands of thought in Judaism and Christianity. The paradoxicality of this position of religions is similar to Kierkegaard’s interpretation of faith, as exhibited byAbraham in his sacrifice. Interpreting religions in this way provides us with a better context for understanding the exclusivism/pluralism debate.

Selections from Ŭich’ŏn’s Collected Works of State Preceptor Taegak (Taegak kuksa munjip [sŏn]) 大覺國師文集 (選)‎

2016 ◽  
Author(s):  
Richard D. McBride
Keyword(s):  
Passionate Commitment

This section includes selections from The Collected Works of State Preceptor Taegak (Taegak kuksa munjip大 覺國師文集‎) an assemblage of Ŭich’ŏn’s writings. The selections coverage categories ranging from prefaces, lectures on Buddhist sutras, and memorials to letters, addresses, and lyric poems. These texts reveal an inclusive view of practice and study—the dual cultivation of doctrinal learning and meditative visualization—and a passionate commitment to the preservation of the Buddhadharma.

The Literature of Chartism

2014 ◽  
pp. 82-102
Author(s):  
Ian Haywood
Keyword(s):  
Political Reform ◽  
Upper Class ◽  
Radical Politics ◽  
Democratic Movement ◽  
Passionate Commitment ◽  
Thomas Cooper ◽  
Critical Interest ◽  
Scholarly Attention ◽  
Ernest Jones

This chapter surveys and assesses the growing critical interest in the literature of Chartism. One of the most remarkable aspects of Britain’s first mass democratic movement was its significant output of creative literature. From the late 1830s to the early 1850s Chartist newspapers and periodicals published thousands of poems and a substantial amount of shorter and longer fiction. All this literature—whether written by anonymous and forgotten supporters or by more established Chartist authors such as Thomas Cooper, Ernest Jones and George W. M. Reynolds—combined a passionate commitment to political reform with a striving for new imaginative forms, voices, and narratives. Chartism mounted a direct challenge to the middle- and upper-class domination of both politics and literature, and it is this interweaving of radical politics and aesthetics that has continued to attract scholarly attention.

The Death Penalty

2016 ◽  
Author(s):  
Randall McGowen
Keyword(s):  
Eighteenth Century ◽  
Death Penalty ◽  
Capital Punishment ◽  
State Power ◽  
Dramatic Decline ◽  
History Of ◽  
Passionate Commitment ◽  
Unique Ability

Although the death penalty often appears a timeless question, the last three centuries have witnessed dramatic changes in the frequency and organization of capital punishment in Europe and America. This essay examines the history of the death penalty and how it has reflected changing social and judicial ideas. The punishment became a target of intense complaint in the eighteenth century, which led to a dramatic decline in its use and its disappearance from public view. Yet while abolition excited passionate commitment, other groups remained committed to the retention of the death penalty, seeing it as vital to the security of society as well as a legitimate expression of a healthy emotion. The fortunes of abolition or retention have been shaped by political developments in particular nations at different times, and the penalty retains a unique ability to condense and channel powerful sentiments about the nature and goals of state power.

GLADSTONE AND SLAVERY

2009 ◽  
Vol 52 (2) ◽  
pp. 363-383 ◽  
Author(s):  
ROLAND QUINAULT
Keyword(s):  
West Indies ◽  
Financial Support ◽  
Slave Trade ◽  
Early Years ◽  
British West Indies ◽  
Liberal Party ◽  
Economic Interests ◽  
Colonial Policy ◽  
Passionate Commitment ◽  
British Colonial

ABSTRACTWilliam Gladstone's views on slavery and the slave trade have received little attention from historians, although he spent much of his early years in parliament dealing with issues related to that subject. His stance on slavery echoed that of his father, who was one of the largest slave owners in the British West Indies, and on whom he was dependent for financial support. Gladstone opposed the slave trade but he wanted to improve the condition of the slaves before they were liberated. In 1833, he accepted emancipation because it was accompanied by a period of apprenticeship for the ex-slaves and by financial compensation for the planters. In the 1840s, his defence of the economic interests of the British planters was again evident in his opposition to the foreign slave trade and slave-grown sugar. By the 1850s, however, he believed that the best way to end the slave trade was by persuasion, rather than by force, and that conviction influenced his attitude to the American Civil War and to British colonial policy. As leader of the Liberal party, Gladstone, unlike many of his supporters, showed no enthusiasm for an anti-slavery crusade in Africa. His passionate commitment to liberty for oppressed peoples was seldom evident in his attitude to slavery.

scholarly journals Leading Beautifully: The Creative Economy and Beyond

2018 ◽  
Vol 50 (4) ◽  
pp. 11-39
Author(s):  
Nancy J. Adler
Keyword(s):  
First Century ◽  
Creative Economy ◽  
The Past ◽  
The World ◽  
The Future ◽  
Passionate Commitment ◽  
Twenty First Century ◽  
Traditional Structures ◽  
First Time

<p align="right">Only by investing in the artistry of our humanity <br/>will we create a peaceful, prosperous planet</p> “These times are riven with anxiety and uncertainty” asserts John O’Donohue.<sup>1</sup> “In the hearts of people some natural ease has been broken. … Our trust in the future has lost its innocence. We know now that anything can happen. … The traditional structures of shelter are shaking, their foundations revealed to be no longer stone but sand. We are suddenly thrown back on ourselves. At first, it sounds completely naïve to suggest that now might be the time to invoke beauty. Yet this is exactly what … [we claim]. Why? Because there is nowhere else to turn and we are desperate; furthermore, it is because we have so disastrously neglected the Beautiful that we now find ourselves in such a terrible crisis.”<sup>2</sup> Twenty‑first century society yearns for a leadership of possibility, a leadership based more on hope, aspiration, innovation, and beauty than on the replication of historical patterns of constrained pragmatism. Luckily, such a leadership is possible today. For the first time in history, leaders can work backward from their aspirations and imagination rather than forward from the past.<sup>3</sup> “The gap between what people can imagine and what they can accomplish has never been smaller.”<sup>4</sup> Responding to the challenges and yearnings of the twenty‑first century demands anticipatory creativity. Designing options worthy of implementation calls for levels of inspiration, creativity, and a passionate commitment to beauty that, until recently, have been more the province of artists and artistic processes than the domain of most managers. The time is right for the artistic imagination of each of us to co‑create the leadership that the world most needs and deserves.

Bothering to Believe: Acts of Faith in J. M. Coetzee's Late Novels

2019 ◽  
Vol 52 (2) ◽  
pp. 284-303
Author(s):  
Victoria Googasian
Keyword(s):  
The Other ◽  
The Novel ◽  
Late Work ◽  
Border Town ◽  
Passionate Commitment ◽  
Institutional Demand

Abstract J. M. Coetzee's late fictions display a recurrent fascination with attitudes of faith and belief. This preoccupation has been read sometimes as an effort to reinvigorate the novel's engagement with materiality and embodied life, other times as an elegy to the waning power of belief in fiction. But belief is not a monolithic term in Coetzee's late work, nor does his disposition toward it remain static. This article examines two texts that display a related yet evolving concern with faith and belief—Elizabeth Costello (2003) and The Childhood of Jesus (2013). These works not only share a thematic interest in various forms of belief; they are also linked by the scene of a petitioner “at the gate.” In the final lesson of the earlier novel, aging novelist Elizabeth Costello finds herself in a purgatorial border town, where she must produce a statement of belief in order to pass on. In the opening paragraphs of Childhood, the characters arrive on the other side of a similar portal, entering a world whose institutions reject belief as a form of unreasoned, passionate commitment. Where Costello refuses the institutional demand for belief, insisting that belief in fiction is incompatible with the stronger form of commitment in excess of reason, Childhood's characters attempt a reconciliation between reading and believing. Read together, these texts present an apocalyptic vision of the novel after the end of formal realism, when readerly belief requires more than a weak trust in fiction's mimetic capacities.

Alice Dunbar-Nelson

2021 ◽  
Keyword(s):  
Native American ◽  
Black Women ◽  
Education Reform ◽  
Short Story ◽  
Peace Movement ◽  
Black Schools ◽  
Paul Laurence Dunbar ◽  
Short Story Collection ◽  
War Effort ◽  
Passionate Commitment

Alice Dunbar-Nelson (b. 1875–d. 1935) was born in New Orleans and raised there by her mother, Patricia Moore, a freedwoman of African American and Native American descent. She attended Southern University in Baton Rouge, earned a teaching degree at Straight (now Dillard) University, and taught in New Orleans’s black schools from 1892 to 1896. During those same years Dunbar-Nelson (then Alice Ruth Moore) became active in the black women’s club movement, both locally and nationally, and began publishing in black periodicals. At twenty she published her first book, Violets and Other Tales (1895), a collection of stories, sketches, poems, and essays that brought her local celebrity. Leaving the city in 1896, Dunbar-Nelson continued to dedicate herself to teaching, activism, and writing—three areas of passionate commitment that shaped the rest of her life. She taught in Boston, then in Brooklyn where she also helped the writer and reformer Victoria Earle Matthews found the White Rose Mission, a settlement house for black women, while finishing her short story collection The Goodness of St. Rocque (1899). In 1898 she married the poet Paul Laurence Dunbar, then at the height of his success. Their union advanced Alice’s literary career: she published Goodness with his press, Dodd, Mead and Company, and enjoyed positive reviews. But his fame also overshadowed her accomplishments; after her death she was remembered primarily as his wife until scholars R. Ora Williams and Akasha Hull recovered her from obscurity. Paul and Alice separated in 1902, partly because of his abuse. Nevertheless, she kept his name and, following his 1906 death, promoted his legacy with projects like her anthology, The Dunbar Speaker and Entertainer (1920). For the next thirty years Dunbar-Nelson lived in Wilmington, Delaware, teaching for eighteen of them at Howard High School. During this period she was briefly married to another teacher, Arthur Callis, and romantically involved with Edwina Kruse, an educator about whom she wrote an unpublished novel titled The Lofty Oak. She worked as a paid and unpaid organizer, writer, and speaker for myriad causes, including suffrage, the war effort, the peace movement, the National Association for the Advancement of Colored People (NAACP), anti-lynching legislation, education reform, and electoral politics. Although she never published another book of her own work, Dunbar-Nelson was a recognized Harlem Renaissance writer whose poems, stories, plays, essays, and reviews appeared in Crisis, Opportunity, The Messenger, and The Book of American Negro Poetry, and she wrote nationally syndicated newspaper columns. In 1932 Dunbar-Nelson moved with third husband Robert Nelson to Philadelphia, where she died of heart disease in 1935.

Hunters-Turned-Conservationists

2018 ◽  
pp. 325-372
Author(s):  
Vijaya Ramadas Mandala
Keyword(s):  
Lived Experience ◽  
Historical Analysis ◽  
Dual Roles ◽  
Colonial India ◽  
British Raj ◽  
Complex Image ◽  
Richard Burton ◽  
History Of ◽  
Passionate Commitment

The final chapter locates the careers of two prominent hunters-turned-conservationists—Jim Corbett and Richard Burton—within the essential paradox of hunting and conservation in colonial India. In the case of both, as this chapter demonstrates, any simple binary of the colonizer–colonized model is inadequate to explain their prolific hunting in the first half of their lives as well as their passionate commitment to the cause of conservation in the second half. The chapter examines how, in their dual roles as hunter and conservationist, killer and protector, ruler and saviour, both men encompassed the quintessential split image of the British Raj. Particularly in their role as slayers of man-eating predators, Corbett and Burton offer an extremely nuanced and complex image that revises any straightforward impression of colonial hunters in India dominating their natural environment in imitation of the imperial domination of India’s politics. Despite such caveats, this chapter argues that Corbett and Burton remained staunch loyalists to the British Raj, and cautions that the wider history of conservation thinking should pay due attention to the critical and historical analysis of individuals like Corbett and Burton, whose individual approaches to conservation issues were drawn from lived experience, just as much as from broader colonial attitudes.

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