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This fascinating book, which explores an intriguing idea formulated by Dietrich Bonhoeffer in the very last months of his life, has up until now been available only to German readers. Since Polyphonie des Lebens first appeared twenty-five years ago, a whole new generation of scholars has come into contact, in English as well as in the original German, with the entire collection of his works, as well as with a huge body of Bonhoeffer studies that have provided an exhaustive assessment of the man and his theology. But now with this brand new English edition of a book that explores a neglected but significant aspect of his life, readers may be surprised to discover how Bonhoeffer's interest in music influenced him--he seriously considered becoming a professional musician as a teenager, but chose the path of theology instead--and that not only did music provide him with a rich inner world of solace during his daily life while confined in Tegel Prison during 1943 and 1944, but music also lent him a remarkable metaphor for the fragmentary nature of life itself. In Polyphony of Life Andreas Pangritz explores Bonhoeffer's musical development and its impact on his theology and so fills in an important gap in the record of Bonhoeffer's life and thought.
This fascinating book, which explores an intriguing idea formulated by Dietrich Bonhoeffer in the very last months of his life, has up until now been available only to German readers. Since Polyphonie des Lebens first appeared twenty-five years ago, a whole new generation of scholars has come into contact, in English as well as in the original German, with the entire collection of his works, as well as with a huge body of Bonhoeffer studies that have provided an exhaustive assessment of the man and his theology. But now with this brand new English edition of a book that explores a neglected but significant aspect of his life, readers may be surprised to discover how Bonhoeffer’s interest in music influenced him—he seriously considered becoming a professional musician as a teenager, but chose the path of theology instead—and that not only did music provide him with a rich inner world of solace during his daily life while confined in Tegel Prison during 1943 and 1944, but music also lent him a remarkable metaphor for the fragmentary nature of life itself. In Polyphony of Life Andreas Pangritz explores Bonhoeffer’s musical development and its impact on his theology and so fills in an important gap in the record of Bonhoeffer’s life and thought.
What does it mean to be Californian? To find out, Mina Yang delves into multicultural nature of musics in the state that has launched musical and cultural trends for decades. In the early twentieth century, an orientalist fascination with Asian music and culture dominated the popular imagination of white Californians and influenced their interactions with the Asian Other. Several decades later, tensions between the Los Angeles Police Department and the African American community made the thriving jazz and blues nightclub scene of 1940s Central Avenue a target for the LAPD's anti-vice crusade. The musical scores for Hollywood's noir films confirmed reactionary notions of the threat to white female sexuality in the face of black culture and urban corruption while Mexican Americans faced a conflicted assimilation into the white American mainstream. Finally, Korean Americans in the twenty-first century turned to hip-hop to express their cultural and national identities. A compelling journey into the origins of musical identity, California Polyphony explores the intersection of musicology, cultural history, and politics to define Californian.
This book re-examines how Bonhoeffer employs musical patterns of thought and language to a theological end. It outlines how the significance of Bonhoeffer's musico-theology has not been sufficiently recognised, and sets the stage for a rigorous re-examination. It becomes clear that through the lens of his musical metaphor of polyphony, Bonhoeffer demonstrates how his account of Christian formation contains a latent pneumatology. Tarassenko demonstrates that incorporation of this pneumatology is key in deepening one's understanding of Bonhoeffer. It allows the relationship between Christology and Christian formation in Bonhoeffer's thought to become fully realised. The appeal to polyphony articulates this pneumatology, as an indirect but nevertheless exceedingly successful means of contouring an account of the Spirit's work.
Spaces of Polyphony covers a lot of ground. It echoes the voices of researchers and their informants from many different places and backgrounds. Among the variety of languages under study and methodological approaches there is also a common ground and narrative thread underpinning the polyphonic chorus of the contributors. From a shared starting point of discourse analysis and inspiration from Bakhtin, the various authors span from East to West, from Moscow to Texas, from Romania and Czech Republic to Mexico. They look into all ages, starting from early childhood, and many walks of life, ranging from casual chatting among relatives to parliamentary speeches and TV shows, including formal education, literary inner monologue and translation. Irony, humour and self-awareness are recurrent themes. The array of voices and dialogism studied in this book is such that it even includes the silent (silenced) voices of people forced to express their heritage by weaving their discourse.
The philosophy of psychosis and the psychosis of philosophy: a philosopher draws on his experience of madness. In this book, philosopher and linguist Wouter Kusters examines the philosophy of psychosis—and the psychosis of philosophy. By analyzing the experience of psychosis in philosophical terms, Kusters not only emancipates the experience of the psychotic from medical classification, he also emancipates the philosopher from the narrowness of textbooks and academia, allowing philosophers to engage in real-life praxis, philosophy in vivo. Philosophy and madness—Kusters's preferred, non-medicalized term—coexist, one mirroring the other. Kusters draws on his own experience of madness—two episodes of psychosis, twenty years apart—as well as other first-person narratives of psychosis. Speculating about the maddening effect of certain words and thought, he argues, and demonstrates, that the steady flow of philosophical deliberation may sweep one into a full-blown acute psychotic episode. Indeed, a certain kind of philosophizing may result in confusion, paradoxes, unworldly insights, and circular frozenness reminiscent of madness. Psychosis presents itself to the psychotic as an inescapable truth and reality. Kusters evokes the mad person's philosophical or existential amazement at reality, thinking, time, and space, drawing on classic autobiographical accounts of psychoses by Antonin Artaud, Daniel Schreber, and others, as well as the work of phenomenological psychiatrists and psychologists and such phenomenologists as Edmund Husserl and Maurice Merleau-Ponty. He considers the philosophical mystic and the mystical philosopher, tracing the mad undercurrent in the Husserlian philosophy of time; visits the cloud castles of mystical madness, encountering LSD devotees, philosophers, theologians, and nihilists; and, falling to earth, finds anxiety, emptiness, delusions, and hallucinations. Madness and philosophy proceed and converge toward a single vanishing point.
What is the church? What is its mission in the world? Modern Protestantism's inability to provide a clear answer to these seemingly simple questions has resulted in vast confusion amongst pastors about the nature of their calling and has left congregations languishing without a clear reason for existence. Many of the voices and allegiances competing for the churches' attention have rushed in to fill the void, with the result that the church in modernity has frequently found itself captive to the prevailing culture. Yet from within the belly of highly culturally accommodated churches, both the German pastor-theologian Dietrich Bonhoeffer and the American theological ethicist Stanley Hauerwas were able to articulate compelling visions of churches freed from their cultural captivity in order to truly and freely serve God and neighbor. Against the complex and confusing backdrops of Nazi Germany and late twentieth- and early twenty-first-century America respectively, Bonhoeffer and Hauerwas sought to recover the ethical and political character of the Christian faith through recalling the church back to the christological center of its faith. Together they provide a rich set of complementary, and at times mutually correcting, resources for the contemporary church as it seeks to faithfully bear witness to Christ amidst the ruins of Christendom.
Kairos is used in the New Testament to signify a pivotal moment in history: a critical time of judgement and opportunity where chaos must be faced and one must change their ways before it becomes irreparable. Confronted by the Covid-19 pandemic and mandatory isolation, John de Gruchy felt a similar need to adapt and respond. In doing so, he found a deepening in his desire for authentic humanity, genuine community, and the opportunity affirm his conviction that true humanity is rooted in God, wisdom, and the struggle for justice.
This eagerly awaited book by David F. Ford makes a unique and important contribution to the debate about the Christian doctrine of salvation. Using the pivotal image of the face, Professor Ford offers a constructive and contemporary account of the self being transformed. He engages with three modern thinkers (Levinas, Jüngel and Ricoeur) in order to rethink and reimagine the meaning of self. Developing the concept of a worshipping self, he explores the dimensions of salvation through the lenses of scripture, worship practices, the life, death and resurrection of Christ, and the lives of contemporary saints. He uses different genres and traditions to show how the self flourishes through engagement with God, other people, and the responsibilities and joys of ordinary living. The result is a habitable theology of salvation immersed in Christian faith, thought and practice while also being deeply involved with modern life in a pluralist world.
'An exceptional work . . . A brilliant and necessary book' Douglas Stuart, author of the Booker Prize-winning SHUGGIE BAIN 'THE OCTOPUS MAN reminds us that behind the words "mental health" lies a universe of WILD CREATIVITY, HUMANITY and SPANKING BIG LIFE. Now is the time for this book.' DBC Pierre, author of the Booker Prize-winning VERNON GOD LITTLE 'Funny. Disturbing. Brilliant' Lily Allen 'A joy to read' Johnny Flynn Once an outstanding law student Tom is now lost in the machinery of the British mental health system, talking to a voice no one else can hear: the voice of Malamock, the Octopus God - sometimes loving, sometimes cruel, but always there to guide him through life. After a florid psychotic break, the pressure builds for Tom to take part in an experimental drugs trial that promises to silence the voice forever. But no one, least of all Tom, is prepared for what happens when the Octopus God is seriously threatened. Deeply moving and tragi-comic, THE OCTOPUS MAN takes us into the complex world of voice-hearing in a bravura literary performance that asks the fundamental questions about belief, meaning, and love.