Dear Self, Part 2:
Gordon How a philosopher who had never before engaged in hard physical work moved to Palestine, became an ascetic day laborer, and inspired a movement. A farm in Palestine in the s. Israeli Government Press Office. He was forty-eight years old at the time, a part-time Hebrew educator and a rural administrator in the business empire of the wealthy Russian Jewish banker, landowner, and patron of the arts Baron David Ginzburg, and the most remarkable thing about his decision was its commitment to starting life over again in Palestine as a simple agricultural laborer.
The decision did not come out of the blue. Gordon had lived his life in the Russian countryside. He felt close to nature and to the agrarian romanticism of Tolstoy, and as a Zionist he was part of something larger.
National and personal regeneration had to begin with it, especially with agriculture, and since they did, he had to be in the forefront. It was not easy for someone of his age and frail physique to find such work in Palestine.
The work is physically exhausting, but it gives so much, so much to the soul! It bears the impress of an idea on its brow and an unspoken sorrow in its glance. Socialism was for him a doctrine of human solidarity, not class warfare. His home Sociologically imagined self En-Ganim, a wooden shack, became a Second Aliyah gathering place.
Yet his struggle to live a life that taxed his strength to the utmost was accompanied by a struggle with his own doubts—about himself, about the future of Zionism, about his right to impose hardship on the wife and daughter who had followed him to Palestine. He was highly introverted and led an intellectually intense life; there was in his eyes and expression a terrible, world-suffering sorrow.
He would [at communal get-togethers] dance himself into an ecstasy to the point of collapse, at which the physical side of him seemed to fall away. More than the settlers of the First Aliyah, who remained largely loyal to Jewish practice, the pioneers of the Second, who did not, demonstrated the hidden power of religion.
The templates of Judaism, though often unacknowledged, were never far from their minds.
Man and Nature is constructed on such a template. Although there is little explicit mention of Judaism in its pages, there is hardly one of them on which Judaism does not make itself felt. Or rather, he was part of it before he was man, since the dawning of human consciousness was the beginning of a wedge driven between man and nature that, a mere crack at first, widened as consciousness—and with it, civilization—grew in the form of an ever-greater awareness of the internality of the self as opposed to the externality of the world.
In the human race, as in every infant born to it, the sense of self evolves through a rift with nature. The more deeply the self is experienced, the greater this rift becomes. Urbanization, with its loss of daily contact with nature and its surrounding of man by his own handiwork, simply aggravates a prior condition.
This condition is one of duality and conflict. On the other hand, yearning to reunite with the world from which it has been torn, it feels imprisoned in its isolation.
The same consciousness that raised man from the lowliness of his animal state; that granted him, as it were, free will at least when compared to the wills of other living beings ; that illuminated all of life for him and opened up entirely new worlds—this same consciousness has enslaved him far more than any other creature: And thus we see that human life, when judged by a higher, cosmic standard, is more limited, more difficult, more lived in darkness, and above all, uglier and more polluted than all other life because it is confined to a diminished self that, hidden and obscure to all else, is detached from all else.
This second tsimstsum, like the first, is necessary for individuation to take place; yet like the first, which results in a world apart from God, it has tragic consequences, since it is the source of all human selfishness and self-centeredness.
Hitpashtut is a key concept in Man and Nature, too, where its meaning is similar.
In a reversal of contraction, the self can expand either outward toward nature by perceiving that it is a part of it, or inward toward the unconsciousness or pre-consciousness on which consciousness rests.
Tsimtsum and hitpashtut, though opposites, are aspects of a single process. There must be a contraction for an expansion to take place, and every expansion flows back into a contraction. Be like the traveler who has circled the globe and comes home again wiser, more experienced, and purged of the superfluous, but also wealthier and enriched by all he has seen and felt, by his material no less than his spiritual acquisitions.
It demands participation rather than exploitation. And this, says Gordon, means physical work. Nature itself is continually at work. It is always creating, always producing; the only way to join it is to work alongside it.
New, too, will be your emotions and your hunger—not for bread, nor for wealth, but for work. You shall joy in all the work that you perform, in all that you do.Ten stories by a talented Australian: vividly imagined, cleanly written futurist fables that, despite faint echoes of Donald Barthelme and Ian McEwan, really are most akin to the work of such darkly progressive, sociologically-oriented science fiction writers as Harlan Ellison, Jack Dann, and Christopher Priest.
Mental illness, as the eminent historian of psychiatry Michael MacDonald once aptly remarked, “is the most solitary of afflictions to the people who experience it; but it is the most social of maladies to those who observe its effects.” It is precisely the many social and cultural dimensions of mental illness, of course, that have made the subject of such compelling interest to sociologists.
Take a break from ASA and join us for the 4th Annual Sociology Blog Meet Up. Come chat with the authors of Sociological Images, The Sociological Cinema, The Society Pages, Sociology Toolbox, Sociology In Focus, Sociology Source, and attheheels.com is a casual event that is open to everyone (even non-sociologists)- come alone or bring your friends.
Jun 01, · The Sociologically Examined Life has ratings and 9 reviews. Suzanne said: Slightly interesting but extremely liberally biased, which is ironic for a /5.
Factors that influence ones self- perceptions are the 21st century media, peers, and family basically our main social surroundings. All these factors influence us whether we know it or now, so it’s only natural for girls to look up to super models, film stars, and athletes.
Aug 20, · Mass communication theories imagined in this manner do exist and cover a certain reality of research, although there is a presumption, which could be problematic, that media can do things to us we are not quite capable of controlling.