Showing 271 - 276 of 276 annotations tagged with the keyword "Spirituality"
An engaging anthology of writings about illness, from over 330 sources, literary and medical, men and women, ranging from Deuteronomy and Hippocrates to Virginia Woolf and Oliver Sacks. Readable explication introduces the chapters devoted to various themes, a list of which will serve best to illustrate the scope.
1. Generalities; 2. Illnesses (greater and lesser); 3. Eyes, Ears and Teeth; 4. Doctors and Cures; 5. Hospitals and Patients; 6. Philosophers and Kings; 7. Intellectual and Spiritual Frets; 8. Strange Complaints, Mishaps, Embarrassments; 9. Imaginary, Feigned, Psychological; 10. Melancholy and Love Sickness; 11. Manias, Phobias, Fantasies, Fears; 12. Breakdown and Madness; 13. Young and Old; 14. Animals; 15. Invalids and Convalescents; 16. Short and Sharp (a collection of pithy aphorisms about illness).
To escape accusations of plagiarism, Swedish neurosurgeon Stig Helmer (Ernst Hugo Jaregard) has come to work at The Kingdom, a large Copenhagen hospital. He is a surgical butcher with lamentable bedside manners and utter contempt for Denmark, but he resembles his colleagues in his medical positivism and abhorrence of spiritualism. His inadequacies are easily perceived by the hospital staff and resident Dr. Hook (Soren Pilmark), but his fellow consultants celebrate his arrival and make him a member of their lodge.
The malingering spiritualist Mrs. Drusse (Kirsten Rolffes), admitted for a variety of fictitious ailments, discovers The Kingdom is haunted by a little girl murdered there a century ago by her scientist stepfather. Drusse engages the help of her son, who is an orderly, to trace the child's secret.
Tangents to the main plot involve a pathologist, who is so obsessed with obtaining research tissue that he has a cancerous liver transplanted into himself, and the psychopathic medical student son of the hospital director, whose sick sense of humor leads him to mutilate corpses in the hospital morgue. The ending is pure horror.
Although the Creation of Adam has been portrayed many times in the history of Western art, no other image is as enduring as Michelangelo’s fresco. Adam lays back on a barren terrain, a small piece of the newly created earth. His languid pose belies his apparent physical strength. Based on classical Greek and Roman prototypes, Adam is the ideal human male with his rippling muscles and elegant contours.
However, at this particular moment, Adam is not complete. He extends his left hand out to meet the finger of God. God hovers in the air, surrounded by angels and a billowing cloak-like form. Adam is clearly made in God’s image, as seen in God’s muscular form. God stretches out with his right hand toward Adam; He looks intently and directly at Adam, who returns the gaze with longing.
As God’s outstretched finger almost meets Adam’s more passive finger, we are poised on the brink of creation. Adam is physically alive, but here God is about to endow Adam with what makes human beings truly alive: the spirit, the soul, the intellect. All of man’s potential, physical and spiritual, is contained in this one timeless moment.
The poet Donald Hall reflects in this journal-memoir on the meaning of work and "a life's work." He describes his daily life and work over a period of three months, interspersed with stories about his family, particularly his New Hampshire grandparents on whose farm Hall now lives.
Halfway through the book, Hall discovers that his colon cancer has metastasized to the liver. He undergoes surgery to remove part of his liver and subsequently recovers from the immediate effects of surgery. At the end of the book, he is ready to begin chemotherapy.
This book is subtitled, "Toward a Psychology of Suffering." In the first chapter, Bakan sketches a theory of disease as telic decentralization. He defines "telos" as that which is "determinant of form." In multicellular organisms, there are multiple, subsidiary tele, as well as an overall telos of the organism. Growth and development can occur only if there is a certain degree of telic decentralization, yet disease can also result from this internal separation or estrangement. Bakan supports this theory with arguments from post-Darwinian evolutionary theory, Selye, and Freud.
In the second chapter, Bakan considers pain as the psychic manifestation of telic decentralization. Suffering is a pain-annihilation complex: the experience of pain external to the ego, associated with an internal fear of annihilation. In the last chapter, the author considers the Book of Job as a literary approach to understanding the meaning of pain, sacrifice, and suffering.
The book begins with a "Twenty Question Multiple Choice Self-Help Quiz." Each question is actually a short chapter. For example, the first chapter deals with the "amnesic self" and asks why amnesia is a favorite device in fiction and especially soap operas. Other chapters deal with the nowhere self, the fearful self, the promiscuous self, and so forth.
The second part of the book is an essay on the nature of the self, complete with numerous diagrams and arrows. The third section presents discussions of various manifestations of the self as transcendent, orbiting, exempted, lonely, and demoniac. The last part is called "A Space Odyssey" and is captioned "What to do if there is no man Friday out there and we really are alone?"
Obviously, this summary says virtually nothing about what the book is about. Suffice it to say that Percy brings his playful humor to the central existential question of human meaning and he presents it in the form of a self-help manual.