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_________________ THE TOP TEN BESTSELLER 'Unusually practical, non-patronising and authentic. Think Marie Kondo for the mind' Sunday Times Wellness pioneers Nadia Narain and Katia Narain Phillips have spent decades helping others to feel their best. But it took them a bit longer to learn to care for themselves. Here they share the small, achievable steps they picked up on a lifetime’s journey towards self-care, and how you can apply them to your life, wherever you are. Right now, you may be deep in the waves of life, being tossed around. Learning self-care is like building your own life boat, plank by plank. Once you’ve got your boat, you’ll still be rocked by the same waves, but you’ll have a feeling of safety, and a stability that means you can pick other people up on your way.
To care. To advocate. To innovate. To be a nurse.
Rhyming text reminds us that we all have a responsibility to nurture and respect life in all its many forms.
What does the Bible have to say about creation care and the responsibility of Christians? Edward Brown offers a biblical framework for creation care as well as practical steps that ordinary Christians can take to exercise good ecological stewardship.
This book proposes a philosophy of care in a global age. It discusses the distinguishing and opposing pathologies produced by globalization: unlimited individualism or self-obsession, manifested as (Promethean) omnipotence and (narcissistic) indifference, and endogamous communitarianism or an ‘us’-obsession that results in conflict and violence. The polarization between a lack and an excess of pathos is reflected in the distorted forms taken on by fear. The book advocates a metamorphosis of fear, which may restore in the subject an awareness of vulnerability and become the precondition for moral action. Such awareness and the recognition of the condition of contamination caused by the other’s unavoidable presence teach us to fear for rather than be afraid of. Fear for the world means care of the world, and care, understood as concern and solicitude, is a new notion of responsibility, in which the stress is shifted to a relational subject capable of responding to and taking care of the other. From a global perspective, the proposed vision of care also compels us to explore a new paradigm of justice.
To care can feel good, or it can feel bad. It can do good, it can oppress. But what is care? A moral obligation? A burden? A joy? Is it only human? In Matters of Care, María Puig de la Bellacasa presents a powerful challenge to conventional notions of care, exploring its significance as an ethical and political obligation for thinking in the more than human worlds of technoscience and naturecultures. Matters of Care contests the view that care is something only humans do, and argues for extending to non-humans the consideration of agencies and communities that make the living web of care by considering how care circulates in the natural world. The first of the book’s two parts, “Knowledge Politics,” defines the motivations for expanding the ethico-political meanings of care, focusing on discussions in science and technology that engage with sociotechnical assemblages and objects as lively, politically charged “things.” The second part, “Speculative Ethics in Antiecological Times,” considers everyday ecologies of sustaining and perpetuating life for their potential to transform our entrenched relations to natural worlds as “resources.” From the ethics and politics of care to experiential research on care to feminist science and technology studies, Matters of Care is a singular contribution to an emerging interdisciplinary debate that expands agency beyond the human to ask how our understandings of care must shift if we broaden the world.
What is the spirit that animates collective action? What is the ethos of democracy? Worldly Ethics offers a powerful and original response to these questions, arguing that associative democratic politics, in which citizens join together and struggle to shape shared conditions, requires a world-centered ethos. This distinctive ethos, Ella Myers shows, involves care for "worldly things," which are the common and contentious objects of concern around which democratic actors mobilize. In articulating the meaning of worldly ethics, she reveals the limits of previous modes of ethics, including Michel Foucault's therapeutic model, based on a "care of the self," and Emmanuel Levinas's charitable model, based on care for the Other. Myers contends that these approaches occlude the worldly character of political life and are therefore unlikely to inspire and support collective democratic activity. The alternative ethics she proposes is informed by Hannah Arendt's notion of amor mundi, or love of the world, and it focuses on the ways democratic actors align around issues, goals, or things in the world, practicing collaborative care for them. Myers sees worldly ethics as a resource that can inspire and motivate ordinary citizens to participate in democratic politics, and the book highlights civic organizations that already embody its principles.
This book applies and explores Catholic social thought, focusing on the relevance of the encyclical Laudato Si' in an era of climate crises.
This book explores how member care is being practiced around the world to equip sending organizations as they intentionally support their mission/aid personnel. The information provided includes personal accounts, guidelines, case studies, worksheets, and practical advice from all over the globe. “This book delivers what it promises! Here are 50 chapters from the widest selection of writers in the member care field to date.” –Brent Lindquist, President, Link Care Center This book was published in partnership with the World Evangelical Alliance.