スローライフへの誘い (original) (raw)

Slow living as an Alternative Response to Modern Life

2017

For most people in modern society, acceleration has become a basic need. However, it has negative effects toward an individual, social and nature. Slow living is a response to the high speed of modern life by creating slowness as a negotiation to acceleration, thus enhancing individual and community’s quality of life and the quality of the environment. This paper aims to analyze the possibility of applying the idea of slow living. This analysis will focus on the characteristic of places that are able to implement the idea of slow living through literature study and observation of tourism area, Bali Island, Indonesia. There are four principles of slow living: slowness and right tempo, social, locality, and ecology. The idea of slow living is related to the process of awareness focusing on the concept of time in the spatial dimension. Before the idea of slow living materialize into a physical space, it will emerge in a pattern of event and space of everyday life. In order to create t...

2022 - Little Essay about Life - Andreu Ginestet

Complexity Theory, 2022

On a rainy morning in 50 shades of gray, June 23, 2017, I formulated a few lines. Thinking that intellectuals also like to lead their flock to the corral, I have taken the reins of the matter, and I face the project again in 2022. Short essay on life. Interrupting violence as a cycle is the only intelligently loving way of life.

Life Conduct in Modern Times: KJSNA Symposium Video

Karl Jaspers Society of North America, Vancouver CA, 2015

In this briefest reverie on Matthias Bormuth's Life Conduct in Modern Times, I attempt to evoke Karl Jaspers' essential themes through a chorus of simpatico voices. I find Bormuth's book hugely satisfying in its articulation ofJaspers' philosophy—its grounding in Søren Kierkegaard and Friedrich Nietzsche, and Jaspers' growing skepticism before Freud. I am moved by Jaspers' existence-philosophical meditations and broodings, finding there a pervasive sensibility with which I find myself in almost reflexive attunement. Jaspers on truth, vital lies, and metaphysical refuge; Jaspers on the respective places of biology and the humanities; Jaspers on hidden transcendence and the ethicization of faith; Jaspers' championing of character over and above requisite training; Jaspers on the sanctity of the private realms (the life of the home and bona fide friendship) in a world that has arguably/publically seen better days. Most especially, perhaps, Jaspers on existential self-reflection and the craft of psychotherapy—an ongoing endeavour privileging the self-revelation, self-illumination of doctor and patient alike. These thoughts (with supplemental harmonies forthcoming from a gathering of kindred spirits and words) coalesce into the talking points of my thumbnail critique.

Is life nasty, brutish, and short? philosophies of life and well-being

2011

Three studies examine the extent to which laypeople endorse Hobbes's (1651/1960) view of life as ''nasty, brutish, and short'' and explore the relationships between this philosophy and well-being. Participants answered two binary choice questions: Is life short or long? And, is life easy or hard? Across a series of studies, the majority of participants indicated that they believed that life is short and hard, while the opposite philosophy, that life is long and easy, was least popular. In addition, these philosophies were correlated with participants' views of their lives: the short-hard philosophy was associated with lower levels of wellbeing (Studies 1 through 3), civic engagement (Study 2), and optimism about the future (Study 3), compared to the long-easy philosophy.

Making meaningful lives: tales from an aging Japan

Asian Studies Review, 2020

Contemporary Japan offers a fascinating laboratory to study senescence due to reasons both demographic (fast pace of aging and high life expectancy) and cultural (diminishing traditional eldercare). Among many who have studied aging in Japan is Iza Kavedžija, who conducted fieldwork in the urban areas of Osaka and Kyoto for fourteen months in 2009-2010. Her primary research site is a community center located in Shimoichi shopping arcade in Osaka city and operated by the nonprofit organization called Fureai. This participant observation research was supplemented by one-on-one interviews that generated six life stories, as well as by additional data from another community center in a suburb of Osaka and a women's discussion group in nearby Kyoto. A provocative question in the first line of this book-"Must an anthropology of the elderly be about aging?"directs readers to "think of an anthropology with the elderly as a kind of existential anthropology, exploring life lived and experienced: life as it is thought, but also as it unfolds in practice." Toward this aim, Kavedžija focused her exploration on "how people strive to live well" and "how they come to see their lives as meaningful despite the many challenges they must conform" (p. 165). She adopted the concept of ikigai, that which makes one's life worth living and gives one happiness, and found shifting ikigai among her interlocutors, who experienced significant changes and faced new challenges. For instance, many of them did not live with their children, and some lived alone. This departure from the tradition and the transformation of the once tightly knit community threatened social isolation and loss of help. Thus, "care emerges as a central concern" (p. 3) for Kavedžija's interlocutors. However, they were not merely the recipients of care. They were also caregivers who were intertwined in a circle of reciprocity. The community center as ibasho, or a place one belongs to, served as an important social arena for them. Being engaged in social relationships and being useful for others played an essential role in making elders' ex

Chapter 2.1 The Basis of a Modern Lifestyle

This chapter deals with work-life balance, as a relatively new concept, imposed by new work realities in the Western post-industrial world and relevant especially (although not exclusively) to it. It has become important thanks to new angles shed on the labour market by a globalized and technologized society, with an increasing number of women joining the workforce and accessing higher levels of management, and thus modifying the established work relationships. Moreover, the world of work has become more unified towards a Western style organizational culture, with a stringent need to prove allegiance to the company by long and irregular work hours and by a relentless commitment to job-related duties. Out-of-work time for both genders has become more-work-time, as round the clock alertness for job-oriented tasks has become the norm nowadays.