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.

Interview with Sanlian Lifeweek

Sanlian Lifeweek, 2024

Published version (in Chinese) here: https://www.lifeweek.com.cn/article/229229?origin=6&fbclid=IwZXh0bgNhZW0CMTAAAR1Tv5pawt8A0vsqt5mZROMUUOgl9b74s3AGG-WYnYI-iuo-uC7xBWBJezI\_aem\_sENzJ0AgLhSdBlVSRINOJg

Philosophia Longa, Vita Brevis (February 2024 version)

That neologized Latin aphorism means: "philosophy is long, life is short." Of course, I'm riffing on the classical aphorism ars longa, vita brevis, which means "art is long, life is short." We shouldn't assume, however, that in this classical aphorism, the Latin word "ars" means fine art; instead, more broadly and more inclusively, its intended meaning is applied art, craft, or practical art. According to the online Art and Popular Culture Encyclopedia, [a]rs longa, vita brevis are the first two lines of a Latin translation of an aphorism by Ancient Greek physician Hippocrates. The words are commonly translated in English as art is long, life is short. The full text in Latin is: Ars longa, vita brevis,

INVOLUNTARY SIMPLICITY AND WELLBEING - PRELIMINARY OF THE BOOK.pdf

The essence of this book shall be understood for being thought provoking work. The bulk of narratives lies in hypothesizing and attempting to justify on behavioral and institutional elements shared by people and/or communities of eastern Ethiopia. To that end, the whole set of narratives were in line of addressing the followings: a. Is there a value system (Philosophy of life) shared among communities within eastern Ethiopia, as reckoned in the book simple life style in eastern Ethiopia settings? b. What are pillars and peculiarities of simplicity in eastern Ethiopia settings? Or what are behavioral and institutional elements of valued lifestyle? c. How the concept of simple lifestyle interpreted into hedonic, eudamonic and affective wellbeings of individuals? d. How shared lifestyle implicated into key variables to wellbeing of communities: the incentive system, individualism, consumption, saving, the nature and workings institutions (both formal and informal)? e. What lessons the academic circle and policy practitioners draw in their respective endeavors aimed at promoting the wellbeing of people and communities? f. How better policy regimes can address community development and collective wellbeing in general and in the context of Eastern Ethiopia in particular? In an effort to address its objectives, which are outlined above, the book relied on three interrelated approaches of making inferences i. ethnographic approach ii. technique of characterization, comparative analysis & conceptualization iii. Formative research approaches.

Life Conduct in Modern Times, A Prelude

Rollo May Consortium, 2025

Prelude to a forthcoming essay or review of Life Conduct in Modern Times, by Matthias Bormuth, Director of the Jaspers-Haus in Oldenburg, Germany. Bormuth's book is a study of Jaspers's thought and critique of classical psychoanalysis, and this a prelude to my forthcoming free-spirited and simpatico response.