History: Fiction or Science? (Chronology, No. 1)

Book Description

Recorded history is a finely-woven magic fabric of intricate lies about events predating the sixteenth century. There is not a single piece of evidence that can be reliably and independently traced back earlier than the eleventh century. This book details events that are substantiated by hard facts and logic, and validated by new astronomical research and statistical analysis of ancient sources.

Customer Reviews:

Calculations are only as good as your numbers.......2007-08-03

Yes, we can all agree that mainstream history is nearly 100% BS due to politics, economics, ego, problems with dating techniques, and various conspiracies. Agreed. But, I've been researching the distinct possibility that human history (in terms of civilizations) are much more ancient than we've been told, so coming across this book was very interesting to me. I wondered how Fomenko could be wrong (if at all) because he is very persuasive in his presentations. Then it dawned on me. If at previous times in prehistory, due to the various catastrophies that are well documented (comets, asteroids, planetary disruptions, plasma discharge, pole reversals, etc) the Earth was in a different position in relation to the sun, different tilt on its axis, different orbit, different rotation (in terms of velocity and DIRECTION), and the continents were in different positions, then would this not cause the ancients to see the sky (constellations) differently? In other words, is Fomenko making erronious assumptions about the physics of the Earth in pre-history, which then corrupt his data with regards to dating the relevant astrology? The last event to seriously disrupt our planet occured roughly 3500 years ago, according to other good researchers, so is it possible Fomenko has been confused by this? The vastly different physics of our planet in the not so distant past may explain this confusion, which is not to say the "mainstream" version of history is correct; on the contrary. I am not an expert in these fields, but wanted to see if this idea could spark discussion.

Pants on fire?.......2007-07-19

Will people ever read before spamming? Yes, Jesuits could not rewrite world history alone, they had help. Anyway, Dr Prof Acad A.Fomenko does not point to jesuits as the driving force of world wide history manipulation in published volumes 1,2,3;, actually he barely mentions the poor devils. Check it with 'Search inside' feature, please. China is rarely mentioned either, in fact, Dr Fomenko is completely eurocentric. Right, his theory contradicts all mainstream schools of history, because in their actual state they are all built on blatantly erroneus chronology. You don't need a mysterious cabal (conspiracy) to falsify history, the falsification is its modus operandi. It is inherent to history(ians) to falsify (distort) events, as it is inherent to humans to boast as it is inherent to power (authority) to legimize itself by referrring to glorious past made to its own order. Dr Prof Fomenko and team have identified scores of instances of such manipulation in Russian, European, etc.. history, and delivered valid statistical proof thereof. His own 'reconstruction' is completely another story. Forget c14 as a valid method of dating. W.Libby has initially discovered a brilliant method of INDEPENDENT dating. Too bad, c14 method has become a joke after a forced marrige with dendrochronology with consensual chronological scale inbuilt. Radiocarbon method can't stand blind tests, but is so very productive as a rubberstamp.

Accepted History & Chronology Must Be Changed. .......2007-04-09

There is no doubt that history as most know it is a sham, & institution's version of History both University & Church is fradulent & inaccurate. Everything was established with an agenda, The real "Dark Ages" are now when we have access to incredible amounts of information past authorities & more important 'common folk' didn't have but our institutions & educators are slow to evolve because of what has ignorantly & arrogantly been taught for too long. This is on many subjects not just Chronology.

For anyone to question "Why would a Mathematician have anything credible to say of History?" The answer is from Dr. Fomenko's preface in the book: "It would be worthwhile to remind the reader that in the XVI-XVII century Chronology was considered to be a subdivision of Mathematics." These volumes could possibly be some of the most important works to date & should be read by everyone with an interest in History, especially professors & educators who have a duty to the public. I have read both books & must say that 'Chronology 1' has some very eye opening & revolutionary information. Even if these volumes are part true the implications are profound & opens the doors to further investigations & questions which must be done. I speak several different lanquages & must say the logic Dr. Fomenko uses with "inflection" of words & words being read from left to right in one region & right to left in another then written backwards, the removal of vowels & get down to basics of words, or different cities & locations having the same name etc. is correct. Vowel usage has always been optional & varied, actually complicating linquistics & study. The first thing one has to understand is that words never had a fixed spelling in history like we do now, the spelling of words was mutable & regional, as well as names & titles of people were vast, varied & changed, NOTHING WAS FIXED or understood linear. Matters of Life & Death as well as financial profiteering yesterday & today were & are made with ignorant, illogical & conspiratorial views of history & reality, it's time people get closer to the Truth & society collectively grow up.

Very Interesting.......2007-03-07

It is a good proposal and I believe it will mature into something even better in the future. I think it deserves to be read.

History as Science Fiction.......2007-01-10

Anatoly Fomenko has written a very intriguing book, full of pictures, charts, and computer 'proof' of his thesis: backwards of AD900 we don't really know what happened or when. Between AD900 and AD1600 there is more certainty, but there is still a lot of fuzzy ground, and things don't get reliable until we get past the 1600's where the printing press made it very difficult for the perpetrators of this timeline manipulation to change anything that had been committed to print. The Dark Ages did not happen. Books were burned for a reason. One organization has doubled the actual length of its existence by expanding the real chronology. Read why.

I had always wondered why Christ died about AD33 and yet men waited until the 11th century to form the Knights Templar, the Cathars, etc and go after the Holy Land by force. Why the 1000 year gap? Turns out there wasn't more than a 10-12 year gap and he proves it using astronomy. This also implies that the planet is not as old as we have been told, and current Christian and other creationist scientists are already championing that idea without being aware of Fomenko's book. The two groups, creationist scientists and the Russian mathematical analysts corroborate each other. Fascinating.

Of course, all this flies in the face of what we have been told traditionally is the 'proper' chronology of western civilization, and most readers will experience 'cognitive dissonance' in reading this book. It means that our history going backwards from AD1600 becomes progressively more incorrect and unreliable until it cannot be trusted at all... in the space of 700-800 years.

Naturally, the curious, open-minded reader will want to know WHO did this, WHY, and did any of the events we think of as really ancient ever happen?
Dr. Fomenko is a respected scientist/mathematician at Moscow State University who has already answered these questions to the satisfaction of his initially skeptical colleagues. Most of them are now believers, a few still refuse to believe (the usual diehards), and of course the western press has ignored Fomenko's work -- for obvious reasons when you read the book. The ones who perpetrated this chronology ruse have a lot to answer for. They are still with us. That's why this book is a well-kept secret.

I gave the book a 4-star rating because I was unable to check out some of his claims; those I checked were as he said. But if even 1/3 of his claims are true, this punches a big hole in what we think is our history, the meaning of western civilization, our educational process (for repeating the ruse as gospel), and the trustworthiness of the organization that perpetrated this ruse, well-intentioned or not.

This book relates to current research into a Young Earth paradigm, to John Keel's discoveries about our planet, and Fr Malachi Martin's insights (in his now out-of-print books). We are indeed sheep who are manipulated and kept ignorant -- for a reason. While knowing what these men have to say may be the "booby prize" (as in: 'what can you do with this knowledge?'), it will provide interesting reading. Didn't someone say: "...and the Truth will set you free."?? For you to judge if this book contains the truth.

111 Ways to Survive Being Single: A Book That Will Save You Time, Frustration & Money

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111 Ways to Survive Being Single: A Book That Will Save You Time, Frustration & Money
Elizabeth Marie Cotton
Manufacturer: Xlibris Corporation
ProductGroup: Book
Binding: Hardcover

Personal Transformation | Self-Help | Health, Mind & Body | Subjects | Books

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Health o Meter HDC100-01 "Grow with Me" Teddy Bear Scale for Babies and Toddlers
philosophy hope in a jar daily moisturizer

ASIN: 0738868043

Congregational Leadership in Anxious Times: Being Calm and Courageous No Matter What

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What every minister needs
Just what I needed to make sense of it all....

Congregational Leadership in Anxious Times: Being Calm and Courageous No Matter What
Peter L. Steinke
Manufacturer: The Alban Institute
ProductGroup: Book
Binding: Paperback

General | Christianity | Religion & Spirituality | Subjects | Books
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ASIN: 1566993288
Release Date: 2006-11-20

Product Description

Anxious times call for steady leadership. When tensions emerge in a congregation, its leaders cannot be as anxious as the people they serve. To remain effective, congregational leaders must control their own uneasiness. This takes self-awareness and confidence to manage relationships and influence behaviors. Knowing how to deal with anxiety and how to work throug complex challenges can lead a congregation to new insights, growth, and vitality. Anxious times hold not only the potential for loss but also for creation, important lernings, and changes that will strengthen the congregation. With this new book, internationally respected consultant Peter Steinke goes deeper into the requirements of effective congregational leadership. Born from the wisdom of Steinke's distinguished career, this new volume will both enlighten and embolden leaders. Steinke inspires courage in leaders to maintain the course, unearth secrets, resist sabotage, withstand fury, and overcome timidity or doubts. His insights, illustrations, and provocations will carry leaders through rough times, porvide clarity during confusing times, and uplift them in joyous times.

Customer Reviews:

What every minister needs.......2007-07-25

s most people know, I love to read. Maybe for others, but also to record my thoughts at the time. This past book was insightful and helpful. Most books on leadership today deal with only a charisma paradigm, this is a beneficial idea, but does not transcend into true leadership. The premise of the book is maintaining self in a anxious organization. It also points out behavior of unhealthy people, and proper functioning of healthy individuals in a chaotic environment. Anyone dealing with congregational life in a leadership role would benefit from this book.

Just what I needed to make sense of it all...........2007-05-06

Sometimes we "know" intuitively which path to take but we just need a gentle reminder to have faith in ourselves. This is a very commonsense guide to help re-discover essential truths about leadership in congregational life. It helps to re-gain perspective during difficult times and gives a framework for recovering equilibrium and good will.

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Need to learn german language.
Disappointed with service.
PHENOMENOLOGY RADICALLY CHANGED THE WAY I CONCEIVE OF EXISTENCE
A philosophical classic
The Philosophy of Relevance

Being and Time
Martin Heidegger
Manufacturer: HarperOne
ProductGroup: Book
Binding: Hardcover

Metaphysics | Philosophy | Nonfiction | Subjects | Books

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Being And Nothingness
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ASIN: 0060638508

Book Description

One of the most important philosophical works of our time -- a work that has had tremendous influence on philosophy, literature, and psychology, and has literally changed the intellectual map of the modern world.

Customer Reviews:

Need to learn german language........2007-09-26

I think that this is the most important work into XX century philosophy. But if you really want to understand "Sein und Zeit" is very important that you read the book in Heidegger's maternal language: german.

Disappointed with service........2007-06-14

Within minutes of entering the order, thinking I had not yet done so, I emailed the company asking to delete this order. I received no reply. Book itself is excellent; unfortunately I ordered it twice, and this agent failed even to respond to my request [I admit AFTER I mistakenly entered the order] to delete.

PHENOMENOLOGY RADICALLY CHANGED THE WAY I CONCEIVE OF EXISTENCE.......2007-02-28

Without understanding phenomenology, most of BEING AND TIME will fly over your head. Phenomenology is the study of phenomena. For Heidegger in BEING AND TIME, phenomena are what appear by way of the logos (or understanding) of Da-sein. Now, in relation to phenomena, ask yourself what we mean by "the world." According to Heidegger, phenomena don't exist "out there," outside of our understanding; it's the understanding that gives them their everyday existence as meaningful entities, as things that signify. Heidegger's phenomenology begins with "everydayness." A scientist or philosopher who wants to study human existence might start with a conception of man that is theoretical and/or categorical, such as man as zoological being or rational animal. But a phenomenologist, at least a Heideggerian one, starts with something that comes BEFORE such theoretical views of what a human being is. Everydayness is the way we experience the world in our most primordial mode of existence. This does not mean that we are studying "primitive mindsets" the way anthropologists do. Rather, we are asking about what is basic both for primitive man and also for the most sophisticated person in so far as both are Da-sein. (By the way, I join Stambaugh in not capitalizing "Being" because by being Heidegger does not mean some supreme "Being" like God. Neither does he mean beings in the sense of "things," although he sometimes uses the word in that sense. Fundamentally, he means the being OF beings, their "is-ness.")

One Amazon reviewer criticizes Heidegger for never providing any real world examples in BT. Actually, while the concepts he deals with are admittedly general in so far as they are the most fundamental, Heidegger also explores several "real life" situations, but they are simple, basic things like hammering, driving a car, entering a room, viewing a work of art, running into a friend in public, experiencing phenomenological time on a road trip where different people experience the "length" or duration of the trip differently, and therefore time differently (for one person the trip seems to take forever, while for another it goes by relatively quickly), while a clock records the same length of "objective" time passing for all of them. This is an example of the difference between the way phenomenologists conceive of time and how scientists think about and measure it. Heidegger draws a similar distinction for space. For example, say someone is intently looking at a painting, absorbed by it. That same person is wearing glasses (or today it might be contact lenses). The person completely forgets about the glasses or contact lenses. They are simply absorbed in the painting. Phenomenologically speaking, that painting is nearer to the being of the person who is looking at it than the glasses/contact lenses are. To a scientist this conception of space is nonsensical; a scientist will tell you that the glasses/lenses are closer to the subject and to prove it the scientist will measure the distance. This calculating of exact distance comes limping behind primordial existence. Calculation is derivative and founded upon the priordial phenomenal structure of Da-sein's already being there. Another example Heidegger gives is walking down the street and spotting a friend striding towards you. At that moment, your friend is closer to you than the pavement right under your feet. I like to give a similar example. You're walking down a crowded city street. You spot somebody you know, who is standing twenty feet away. That person you spot who is twenty feet away is closer to you than a stranger walking right behind you whom you don't even notice. Remember, phenomenology deals with your immediate existence, not with "objective reality." Dasein is "in each case mine."

Primordially, phenomenal entities don't occur individually as though, say, a chair or table existed in a complete vacuum all by itself. Rather, phenomena are always part of a total context of relations. This "referential context" Heidegger defines in HISTORY OF THE CONCEPT OF TIME as "basically correlations of meaning, meaningful contexts" (p. 203). This "referential context" constitutes an important concept in BEING AND TIME and should be thought of in terms of the phenomenal understanding of space and time we already described. In everydayness, individual entities exist within and emerge from the total meaningful context, which is not static but dynamic. The referential context doesn't exist "out there" in an objective sense. Rather, it is an intrinsic aspect of our being there in a world to begin with. For instance, signs refer to other things and, as being-in-the-world, we understand them because we already exist within the context of referential relations that are meaningful. Phenomenally, the "worldhood" of the world is made up not of objects but of these referential relations that allow objects to have meaning AS what they ARE (table, rock, tree) to begin with in our pre-reflective, pre-ontological involvement with them, an involvement that is posible only because of this initial circumspect discovery of whatever the specific phenomenon IS due to its being within the referential context, which is what equiprimordially first endows language with meaning (a single word is possible only based on the prior disclosedness of the total referntial context of pre-ontological meaning). Phenomenologically understood, the world is not primarily an assemblage of things; neither is it simply "nature." It isn't the realm of physics or biology. These things are secondary and even tertiary modes of experiencing and understanding the world founded upon our primary way of being. Rather, while not thematically or explicitly obvious to it, everydayness is comprised of references that allow things to exist as phenomena--that is, as the phenomena they ARE, MEANINGFUL entities. In a definite sense, world is what happens "between" or "among" entities, and it is this "among" that makes individual entities what they are. It's not a matter of positing a hammer and then adding nails to the hammer and shelves. World isn't a mere manifold or conglomeration of physical things. Instead, it's the REFERENCES among things that gives things significance, and these references exist because there is a being, Dasein, which we ourselves are, for which the being of entities is a concern, and they are ultimately of concern because of Dasein's concern with its OWN existence. Hence CARE appears as an important constituent of world. Objects such as specimens that are isolated for scientific or theoretical research are always already founded upon the referential context that we always already dwell in in everydayness and care. The scientific/theoretical attitude is not our primordial way of being; it's not phenomenologically primary. Scientific/theoretical modes of experiencing reality, such as mathematical calculation or exact measurement (e.g., the division of time into seconds, minutes, etc., or the precise measuring of distances) are derived from our more basic everyday encounter with phenomena, which at first is very different from the theoretical viewpoint of philosophy or the objective calculations of science. Our primordial way of determining distance and time is rather "rough and ready" and has nothing to do, at least initially, with quantitative precision. Philosophy gave birth to science, but according to Heidegger philosophy has been corrupted by science where the being of beings is concerned. Heidegger's thinking seeks independence from any sort of objective calculation. Science deals with beings, not with the being of those beings as philosophy, in the form of fundamental ontology, should. Western philosophy, in accord with science, posited that bodily presence and/or physical extension in space had primordiality. This had led to a "crisis" in philosophy and in the sciences in general. Thinking didn't seem to be properly grounded in what was most basic to human existence. Thinkers such as Kierkegaard and Husserl had been trying to "ground" thinking, but it was Heidegger who finally laid bare that ground, combining Husserl's phenomenology with Kierkegaard's call to authentic existence. What is most basic and primordial is not a being's bodily presence or its extension in space but the BEING of that being, the BEING of anything in general. Heidegger doesn't deny or refute science. His aim is rather to "inquire into the ontological possibility of how the sciences have their source in Dasein's state of being." That is, how is it that science exists AT ALL as a possibility--as a way for us "to be"? How did science emerge out of our primordial being?

To get at what is primordial, Heidegger explores simple, nontheoretical, common ways of being, what we've called "everydayness." For instance, he discusses tools (equipment) because work (considered broadly so that even opening a door or getting into bed or any use of entities is understood as work) is the primary way we encounter and indeed discover the world. A hammer is primarily not simply this mere thing with bodily presence. In terms of the existence of this phenomenal entity called a "hammer," bodily presence is not the most basic thing about it. It is not primarily a substance, or a thing extended in space, as Descartes would have said. Rather, the primary being of the hammer as a phenomenal entity (i.e., in its significance as a hammer) lies in hammering. In the everyday work-world, the hammer exists as a meaningful phenomenon through its USE. Relative to the total referential totality, its phenomenal "involvements" (the "towards-which," "with-which," "for which") are what make a hammer what it is in its BEING. But it could never be free for this being without that being who uses the hammer, the being of DASEIN, who has a "there" in which the hammer can be what it is. The hammer by itself has no "there" in which it can be. Everything that is "ready-to-hand" has meaning only from within this relational context of lived experience--the work itself and all the understanding assignments and connections it entails. If you are building a bookshelf, the hammer exists (i.e., has meaning) in relation to the nails and boards and indeed to your whole working environment, which is in turn oriented toward what you want to accomplish, a "what-for" and ultimately a "for whom" (for Heidegger, the world is anything but impersonal). It's the referential context--the worldhood of the world--and not any individual thing within that context, that is primary. Here we spot the problem that Heidegger had with Husserl, who often started his phenomenological reductions by isolating objects and therefore not acknowledging everydayness, the primary way that objects are encountered via our concern with them within the referential context. Instead, Husserl starts from a theoretical standpoint that for Heidegger is simply not primordial, not basic, not "the ground" that phenomenology should lay bare. By so doing, Husserl passes over the worldhood of the world and thus also the primary phenomenological structure of existence. That is, by passing over the original structure, Husserl also passes over the possibility of encountering the being of beings. Heidegger studies beings as they exist in our everyday lives, in the most primordial way of encountering, discovering, and knowing things, because this primary encounter is what originally occludes the being of beings. To approach the being of beings we must first be able to see how it is that it gets obscured in the first place (in everydayness), and then further obscured by theory and science. For all the complexity of his writing, Heidegger's goal is to get you to see and think about very basic structures and modes of existence--things that are so close to us that we overlook them.

While it was Husserl who developed the phenomenological method of reduction, Heidegger believed that Husserl missed the opportunity for reawakening the fundamental question of being to which phenomenology provides a path. As for the phenomenological method itself (and it is primarily a method, a way of approaching pure existence), it requires a special and systematic approach toward phenomena so that we gain access to the things themselves as they show themselves in themselves from themselves. Even if you could deny that the external world is really as you perceive it or that it exists at all, nobody can deny their own PERCEPTIONS, whether they be imaginary or otherwise, and it is this direct accessibility to the irrefutable phenomenal "world" of our own immediate experience that phenomenology explores. In this sense, even dreams, hallucinations, and things we imagine cannot be denied their existence; they are real and true as phenomena. Because phenomenology deals with immediate experience, it is "I myself" who have access to that experience. We are each our own best phenomenologist. Notice also the implicit Cartesianism here, an aspect of Husserl's phenomenology that Heidegger spends time "destructing." In any case, the phenomenological method lets us discover ontological structures so basic to our being that we live our lives totally overlooking them just as human beings have been overlooking them for all history (though according to Heidegger the Greeks, particularly the presocratics, came close to uncovering being).

Perception and reflection, says Husserl, are acts. For instance, I can think about (reflect upon), a chair or a table, or even upon an abstract idea or concept that is not part of the "external" world, so that every reflection has its object, whether real or ideal, about which the reflection is properly and intentionally a reflection. Phenomenology requires us to step back to grasp not merely the primary objects of everyday reflection but to catch reflection itself in the act of reflecting and to examine this act as well as its object in its phenomenological structure so that the "object" of phenomenology is not merely this or that external entity or immanent idea but rather the phenomenon itself in its being as it emerges from the intentional act of reflection/experience, in order to see how it comes into being as what it is in pure givenness. But Heidegger points out the subject/object dichotomy explicit in the above. He supersedes Husserlian phenomenology by locating something more fundamental: being-in-the-world. Heidegger wants you to see not merely the world, but the worldhood of the world. Not just what things are, but THAT they are and how it is that they are.

BT explores the Cartesian dichotomy that served as a foundation for Husserl's thinking and of modern metaphysical thinking in general: the distinction between inner and outer, the idea that consciousness is something immanent "inside" us while the world is "outside," and how the two come together in transcendence. Heidegger argues that mind and body--our being and the existence of the world--aren't separate things that must be put together; rather, they are together to begin with and it is only upon this primordial unitary PHENOMENOLOGICAL structure of existence that the Cartesian duality is founded. Heidegger does not so much refute Descartes as he grounds Cartesian--and indeed all--philosophy in an underlying structure that is more basic than anything hitherto imagined. Heidegger will show you how this dichotomy between inner and outer is deceptive, how it is more properly founded upon Da-sein, whose basic mode of existence has the ontological structure of being-in-the-world, which is the invisible and indeed indivisible structure of existence, prior even to the Cartesian subject. This a priori unitary phenomenal structure (and what Heidegger ultimately means by "world" is phenomenological) underlies the concept of mind/body (subject/object; form/content) that tries to explain existence in terms of the metaphysical bifurcation that creates a gulf between immanent consciousness and external reality, between us and the world. For Heidegger, the world isn't what's "out there." Rather, world is the "there" that being discloses (thus we are dasein, which is German for "there-being"). For Heidegger, the phenomenon of everydayness is more original than traditional metaphysics or science, and hence prior to the subject/object distinction, which, as theory, is possible only on the basis of this prior everyday way of existence. Now at this point some might raise the following objection: the brain is literally inside the body; therefore isn't it simply an empirical fact that our consciousness or mind must be inside us and indeed that that is the case and in a physical sense? My rejoinder is the following: picture a vessel, say a box, with something in it, a sweater, book or any other object. That sweater is inside the box, and yet both the box AND the sweater are "out there" in the world that is seemingly outside of you and is also empirically outside the box. But aren't both box and sweater part of the same world as you and your consciousness? Doesn't the box simply delineate A REGION of the world which is actually NOT outside or separate from the world? The sweater is not in any sense outside of, beside, apart, or even distinct from the world just by virtue of the fact that it is inside the box. Similarly, our mind might seem to be apart from the world by virtue of being inside of us, but is it really beside or apart or distinct from the world? Now that's an ontic way of thinking about it; the real trick is to understand it ontologically--not in terms of physical space but phenomenological space. According to Heidegger, our consciousness isn't primarily inside us in everydayness but already "out there" interacting with the world to begin with. In a very real sense, consciousness IS the world because without the MEANINGFUL referential context of worldhood there could be no world, at least not as a phenomenon. The referential context assumes the existence of understanding and understanding assumes a conscious being. (I should note, however, that Heidegger avoids traditional terms like "mind" and "consciousness." I'm using them here as a sort of shorthand, but strictly speaking I should be saying "Dasein" and "being-in-the-world," etc., except that I don't want to assume too much prior knowledge of these terms by the reader.) It's not so much that theoretical thinking or the scientific way of understanding the world are wrong; it's that they are secondary phenomena that emerge from our everyday way of being in the world, and what Heidegger leads us back to, both through his brilliant dismantling of the philosophical tradition and his examination of everydayness on his way to a discovery (or rediscovery) of being, is this everyday way of encountering the world.

What is the world? Heidegger answers this question in one of the most fascinating explications I have ever encountered in all my years of reading. He ends up showing nothing less than the basic structure of our existence, not in an evolutionary sense (by going back in time to trace how we evolved and from what, or how we were first created), but rather how it is that we exist right here right now and at all times. The fundamental structure of existence is grounded in time, but Heidegger offers a novel way of thinking about time. Time can never be measured by any clock. Time is something that first of all must be lived. We ARE our own time. I won't go into it now, but the idea of time is inextricably bound with the notion that we realize our own existence by being finite. We can't understand time in a phenomenological sense without taking death into consideration. Death and "the nothing" play a major part in Heidegger's thinking, though his thinking is ultimately not nihilistic. Anyhow, this is the problem with starting to explain Heidegger: I can go on and on, but will force myself to stop. I haven't even gone into the main part of Heidegger's thinking, such as his conception of history and his analysis of authentic and inauthentic existence. But by now you should at least have a clue about how to approach Heidegger. You can disagree with him, of course, but certainly the people who claim that his writing is vague and unclear just don't know what they are talking about. I can finally say this with certainty. Of course, phenomenologically I can't deny the existence of the vagueness these people experience/perceive, but they shouldn't blame it on Heidegger. To really study Heidegger is to learn to understand just how clearly he saw things and how lucidly he explained them.

One last thought. Although both atheists and theists can, to a point, safely approach BT, Heidegger's "destruction" of Descartes' work on immanent existence and external reality got me thinking about the Cartesian idea of God being the uncreated substance that exists independently of his creation, so that we have a structure that posits a creator separate and distinct from his creation, and conversely a creation (world) that is external to (albeit dependent on) the creator who made it--and in much the same way that Descartes describes the world being outside of and apart from our own mind as existing subjects. The res cogitans (the thinking thing) is distinct from the physical thing of external reality that is merely extended in space (res extenso). These entities are so distinct to Descartes that, according to him, the mind can exist even if there were no world at all (hence the Cartesian correlation between mind and spirit). To Heidegger, the notion that mind could exist without world is absurd since to him being and world are indivisible aspects of existence. Our being is Da-sein, which means "there-being" or "being-there," and THERE implies a world. The sense I have now is that, if God exists and is conscious of both his own existence and that of his creation, he would inform existence in a way that goes beyond the mere physical act of creating an external reality. What would properly exist would not be the creation outside of him but rather the phenomenon that exists by virtue of his apprehension of it. Otherwise, as Heidegger says, there would be no existence at all without Da-sein. Then again, if God exists, he is Da-sein also.

A philosophical classic.......2006-11-16

Martin Hiedigger is one of the most controversial philosophers from the 20th century. Certainly at the very least a very dark shadow is cast over him by his association with the Nazi party in the 1930's, as well as several dispicable actions which he deserves infamy for, most notably his cruel actions towards his benefactor and mentor Edmund Husserl, himself one of the finest philosophers of the 20th century.

Added to this is the terrible obscurity of much of Heidigger's tortured writing. Like many German philosophers he seemed to not take much care with clear and logical expression, something more valued in the UK and the English speaking world. Sometimes the works of Heidigger can seem as impenetrable as the Amazon rainforest.

However, with some patience, Heidigger in my view is saying something deep and profound in Being and Time, as well as his other works. He does, despite his shortcomings, deserve to remain considered a great philosopher, not for how he behaved, but for what he thought.

Being and time is probably his most important work and is basically an attempt to rethink the problem of human existence after the collapse of religious belief and metaphysics. What meaning can ultimately be given to our existence in the world? What point do we start from, if God doesn't exist?

It is hard to pin down Heidigger in terms of religious belief, and it could be said he might be trying to work out a philosophy of Being and existence which will make it possible for us to regain the wonder of existence held by the ancient Greeks like Parmenides or Heraclitus, without falling into dogmatism. The starting point for Heidigger is our temporality, that is, the fact we exist as beings in time. There is no flight from our world to another world where there is no time; to properly understand ourselves philosophically we must take our temporality as a given. There is no static humanity; hence no essence preceding existence. The second key point is the giveness of the world, and the third is being human, we are always concerned for this world and the things in it. All these three things are integral and one; none can exist without the other.

Our fundamental mode of existence in this world is one of 'care.' Because of our concern for other things and people, the world is not a formless nothing but instead reveals itself as something 'present to hand', something which arouses our interest and curiosity. This basic fact of our existence is what creates the impulse to wonder, and hence our impulses to religion, to philosophy, and to science.

Another critical idea in Heidigger is our relation to death. Because we are concious of our death, we know our being is finite and is completed by death. However, to Hiedigger it is vitally important we don't run away from our mortality but accept it and make it a part of who we are; our greatest possibility is our possibility not to be.

Of course Heidigger's thought is immensely complex and there is more to it than just these ideas. While we may criticize his existential analysis of our being, in my view his insights are very interesting and still worth considering, and it will be some time before the meaning of these thoughts become entirely clear.

The Philosophy of Relevance .......2006-11-04

As philosophy spirals into irrelevance and vacuousness with the analytic dominance, Heidegger's Being and Time is more important than ever. If Kant gave us a Medusa with an iron rod rammed through as a transcendental ego, Heidegger presents us with living, breathing humanity. There can be no doubt that this is among the most important books of the 20th century. Those who deny this are almost invariably the ones who don't understand it.

Basic Writings: from Being and Time (1927) to The Task of Thinking (1964)

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Remarkable Edition
HEIDEGGER REVIEW BY TONY SEE
Exploring Heidegger
Reading Heidegger in the XXI century
Very illuminating read, but KNOW WHAT YOU'RE GETTING INTO

Basic Writings: from Being and Time (1927) to The Task of Thinking (1964)
Martin Heidegger
Manufacturer: HarperCollins
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Binding: Paperback

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Being and Time
The Question Concerning Technology, and Other Essays
Poetry, Language, Thought (Perennial Classics)
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Being and Time: A Translation of Sein and Zeit (SUNY series in Contemporary Continental Philosophy)

ASIN: 0060637633

Book Description

Heidegger's most popular collection of essential writings, now revised and expanded -- includes the 10 key essays plus the introduction to Being and Time.

Customer Reviews:

Remarkable Edition.......2006-11-30

This volume, published by HarperCollins in the sixties and edited by translator David Farrell Krell serves as the perfect compendium to the thought of Martin Heidegger, one of the most significant thinkers of philosophy in the 20th century. Heidegger's methodology is necessarily difficult, as he is trying to remove himself from the `average-everyday' language we employ; and he is trying to approach the meaning of being concretely and originally. Therefore, stop complaining about the obscurity of his style and work your way through this text, for it will remain one of the major works of European thought.

The first essay is the introductory chapter to Heidegger's opus Being and Time. It is actually rather senseless to read it without going on to read the complete text. However, for those readers who simply want a taste of Heidegger's basic philosophic project and methodology, it is summarized here. He says at the outset: "This question has today been forgotten-although our time considers itself progressive in again affirming `metaphysics.' All the same we believe that we are spared the exertion of rekindling a gigantomachia peri tes ousias [a Battle of Giants concerning Being,' [Plato, Sophist]. But the question touched upon here is hardly an arbitrary one." (41). For Heidegger, philosophy has lost touched with the question `what is the meaning of being, as such?' However, in order to resolve the question of the meaning of Being, you must examine the Being of the questioner, (Dasein), leading us to do fundamental ontology.

The second essay in the collection is titled What is Metaphysics? It is an inaugural address the delimited many of the major ideas he would later expand in Being in Time. In it, Heidegger again examines the meaning of Being, but he also discusses the unheimlichkeit (the uncanny), and Dasein's confrontation with "the nothing" (100), and with attunement and Nihilism generally. This is a particularly famous, though cryptic essay, the major ideas in it are expanded at great lengths by Heidegger in his book `Introduction to Metaphysics,' published later in 1953.

The next essay is titled On the Essence of Truth, and it is particularly difficult. Heidegger begins with: "Our Topic is the essence of truth. The question regarding the essence of truth is not concerned with whether truth is a truth of practical experience or of economic calculation, the truth of a technical consideration or of political sagacity, or, in particular, a truth of scientific research or of artistic composition, or even the truth of thoughtful reflection or cultic belief. The question of essence disregards all this and attends to the one thing that in general distinguishes every `truth' as truth (115). Heidegger will later suggest in the essay that the essence of truth is freedom, or unconcealment. Heidegger does not adhere to radical skepticism, nor does he believe in eternal truths. He is interested in the essence of this question with regard to Da-Sein's `liberation' for `ek-sistence.'

The Origin of the Work of Art is unlike any essay in the history of aesthetic philosophy or criticism, because Heidegger is not at all concerned with the beauty of art, nor with the thinking of the artist. He is interested in the capacity for art to reveal worlds. He writes: "The temple-work, standing there, opens up a world and at the same time sets this world back again on earth, which itself only thus emerges as native ground. But men and animals, plants and things, are never present and familiar as unchangeable objects, only to represent incidentally also a fitting environment for the temple, which one fine day is added to what is already there" (168). Heidegger values the art of poetry more than any other. He says, "Art happens as poetry. Poetry is founding in the triple sense of bestowing, grounding, and beginning" (202), and he valued Holderlin, Trakyl, and Rilke above all other poets. Art is an origin, and it serves to preserve the historical existence of man.

One could go on and on. This volume also contains the Letter on Humanism, Modern Science, Metaphysics, and Mathematics, the Question Concerning Technology, Building, Dwelling, Thinking, What Calls for Thinking?, the Way to Language, and the End of Philosophy and the Task of Thinking. They will keep you busy for quite a while.

HEIDEGGER REVIEW BY TONY SEE.......2006-04-12

This is a good place to start if you are interested in getting an overview of Heidegger's writings. There are some obvious disadvantages such as the fact that some parts are included while others are not, but what is inside is generally good enough as a starting point for Heidegger's other writings.

I would recommend reading the other translations though such as the Pathways, Parmenides and Language and Thought if one is already serious about Heidegger studies as these have the important writings as well and in complete form.

There are some Heideggerian writings that are especially relevant to life in Singapore and perhaps to other urban and technological cities as well and the student of philosophy may want to see how everything fits together in the works on art and technology.

Tony See
Philosopher in Residence
(Singapore)

Exploring Heidegger.......2006-03-08

The best introduction to Heidegger's thought is a close reading of Being and Time itself. As many of the reviewers point out, the essays in this volume are a good collection of several of Heidegger's key essays, representing his intellectual development throughout his long life. They mark the many transitions and shifts in emphasis and thought. After writing Being and Time, Heidegger spent the rest of his life explicating and developing the many treasures one finds in the pages of that magnificent work - he went both into it, expanding ideas that were only hinted at in it, and far beyond it. For those who will not be reading Being and Time in its entirety, by having the introduction to Being and Time, this volume provides the next, though distant, best thing; for it is in these few pages that Heidegger first announces how radical and revolutionary a rupture his thought is from the history of philosophy.

Just a word about the review titled 'Are you *sure* you want to do this to yourself?'. Firstly, I am not sure whether this person has actually read Heidegger in the German, but he is absolutely wrong that Heidegger is not different or no less difficult in German than he is in English - what Heidegger is doing is far more apparent in the original German. This reviewer's comments are typical Anglo-American or 'analytic' propaganda. Such comments arise out of an inability to deal with Heidegger's complex thought and an unwillingness to undergo the profound discomfort that such a thinking entails. I have indeed read the philosophers he names and, with the exception of Wittgenstein, the others, though quite important in 20th century thought, don't hold a candle to Heidegger, as Wittgenstein himself, who had thought Heidegger an incomparable philosopher, would have readily admitted. His comments are based on a long tradition, arising in the 20th century, that claimed that 'clarity' is something that is not only possible in philosophy, and language for that matter, but also desirable. Philosophy makes uncomfortable. It is meant to do so. It is the opening of new worlds and whoever has traveled can attest to the discomfort that arises from such displacement, such being out of ones home or place of dwelling. New worlds are created through language and to be forced outside `our' everyday language is to be violated. Deleuze and Lacan, both of whom he also mentions, were also incomparable philosophers who are quite difficult and who built the most profound of worlds through discomforting languages. Such journeys require a willingness to be uprooted, something which this reviewer, for whom the failure lies within these thinkers and not within himself, cannot even begin to understand.

Reading Heidegger in the XXI century.......2005-07-28

This an excelent translation of several works by Martin Heidegger. It is a good edition.

Very illuminating read, but KNOW WHAT YOU'RE GETTING INTO.......2005-05-11

While having one of the most abstract writing styles, Heidegger's intellectual bravura is worth reading. As a student of philosophy it was one of the most eye-opening - if not life changing - statements on how to live in a technological world that is increasingly separating man from nature.

This is a good introduction to Heidegger as it contains much of his important writings. In particular, I recommend Being and Time, the Letter on Humanism, and the Question Concerning Technology (the last of which is worth the book itself in my opinion).

Heidegger is very much a philologist, a lover of words. He uses this strength to construct a philosophy revolved around the 'original' (i.e. Greek) meaning of words (which the Romans mistranslated into Latin) in order to show how we, or the individual, can come to terms with their "Being." This is why it takes time to get through what he is saying. Much of his philosophy is his own re-reading of the history of philosophy, which he contends since Plato to Nietzche has taken us away from the meaning of "Being." Admittedly, it was helpful to be taking a course on Existentialism at the time of reading this book for my instructor made it easier to discern what the argument was and what the meaning of the words like "ex-sist" (standing out), "a-letheia" (truth as uncoveredness), "Gestell" (enframing), "putting forth" and "setting upon".

While at first I didn't want to read Heidegger because of his personal, moral failings, I found that this 'philosopher of being' was worth studying. But one should keep this caveat in mind.

In all, I recommend this collection as a good introduction to Heidegger's thought. Just be patient, re-read portions again and again, and you'll be fine.

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The Spiritual Art of Being Organized
A lovely book
Much more than a material guide...
For anyone who feels overwhelmed with life's chaos
Good going, Josefine

The Spiritual Art of Being Organized
Claire Josefine
Manufacturer: Winter's Daughter Press
ProductGroup: Book
Binding: Paperback
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Clear Your Clutter With Feng Shui

ASIN: 0974737240

Book Description

Organizing as a spiritual art?

Yes. After all, being organized is a spiritual process. Chaos is conquered as much by awareness, gratitude, grounding, and breath as by a well-labeled filing system. Simplicity and order are valid -- even crucial -- choices. And they are found within.

Organizing can also be creative and fun. Peppered with poetry, snippets of song lyrics, inspirational quotes, and wisdom from the ages, The Spiritual Art of Being Organized is a unique and enjoyable book on organizing. While most organizing authors tell you how to organize your kitchen or your files, Claire teaches you the 12 Basic Principles -- practical and spiritual -- that embody every organizing tip you've ever heard. By learning the "why" instead of just the "how," you can easily organize anything, anytime, anywhere.

Customer Reviews:

The Spiritual Art of Being Organized.......2007-07-17

The Spiritual Art of Being Organized examines the problems and underlying psychological issues surrounding office and home clutter. The author suggests that often we put off putting items away in their rightful place thinking that we simply don't have time. We think, I will get to it later, right now the dog needs water, supper needs to be made, or I'm late for work. However, the author points out that one stray bill or one dirty cup quickly evolves into more and more clutter. Soon, even the mere thought of cleaning up this massive mess is too overwhelming and potentially time consuming to even consider dealing with the resulting clutter. With this book, the author aims to illustrate how to create and apply practical, useful storage systems while making use of realistic clean as you go methods that reduce impending clutter while not adding significant time to already busy schedules. The author also guides the reader through the cleaning and organizing of current clutter in short rational blocks of time to reduce the overwhelming nature of this task.

The Spiritual Art of Being Organized is a great organizing resource that teaches the reader to think about clutter in a different way. We often think about cleaning as time consuming. However, with proper forethought and planning, cleaning can actually make our lives easier and give us more time for other activities. This book will be useful to even the most chronic disorganized chaotic individual.

A lovely book.......2007-06-08

that along with two others, Choosing Simplicity and How to Retire Happy, Wild and Free, I reread yearly for perspective and motivation. The Spiritual Art of Being Organized by Claire Josefine is the one that is read first. Without organization, it is pretty hard to simplify or to be happy, wild and free. With the author's gentle guidance, you will find her 12 organizational steps, i.e., Think!, K.I.S.S., Create and Use, Habits and Schedules, Be Realistic, etc., will help you to create the best system for you. Each of the author's 12 basic principles has its own chapter which explains the reasoning for the step, ways of integrating it into your lifestyle, and a question/answer conclusion providing additional clarifications as to how it works. Appropriate quotes from others are included at the beginning, and sometimes within, each chapter. You can pick and choose the principles that are best for you at the moment in time when you are reading the book, or you can choose to take advantage of all 12 at the same time. The 12 principles are followed by a chapter on clearing clutter, something those of us with organizational skills that are not as finely tuned as we wish they were can definitely use to our advantage.

This little book will help you to enjoy a simpler, better-organized life. Recommended.

Much more than a material guide..........2006-03-06

This book was very helpful to me because rather than addressing merely the do's and don'ts of household organizing, it deals with the underlying attitudes that cause chaos in the first place. Have you ever seen the supposedly humourous placard hung in a disaster of a home, declaring that "A clean house is the sign of a sick mind?" Claire Josefine's book shows how the opposite is true, without making any such judgments about the psychology of slobs, of course. She only points out that if we are not fearful of letting go, or afraid of having it all together and getting on with our lives, we can eliminate clutter and disabling excuses based on confusion. A tidy home, or desk, or time schedule, is actually the sign of a healthy mind.
Claire's book doesn't dwell exclusively on these spiritual or psychological factors, however; she also gives us the tools to pare down, simplify, order, and prioritize effectively. The book is about half of each: self-help attitudinal assistance, and hands-on training for practical application.
All in all, an extremely helpful book. It would make a lovely gift for somebody who seems overwhelmed by the logistics of life. And the beautiful cover makes the volume itself welcome on any coffee table--part of your newly appealing decor!

For anyone who feels overwhelmed with life's chaos .......2005-05-07

In The Spiritual Art Of Being Organized, Claire Josefine reveals that having and living a successfully organized life necessitates a foundation of spiritual underpinnings. Josefine emphasizes the necessity for a conscious approach to organizing our daily lives with an emphasis on living simply. Of special note are the "12 Basic Principles of Organizing". Offering a text laced with humor, poetry, quotes, and non-judgemental advice to understanding our clutter, The Spiritual Art Of Being Organized is welcome and highly recommended reading for anyone who feels overwhelmed with life's chaos and persistent disorder despite all of their previous attempts at trying to set up organizing systems without first modifying their own beliefs and behaviors in order to use those applied systems to clean up and clean out the debrie of their lives. Easy, accessible, inspired and inspiring reading!

Good going, Josefine.......2005-01-17

I don't usually go in for the self-help sort of stuff, but I found this book really easy to pick up and enjoy. It is written in a conversational tone without being too chatty or technical. (This is important for me, as I am easily bored and/or distracted...) Fun quotes and flowing style keep an otherwise mind-numbing topic interesting! Thanks, Claire Josefine!

A Guide to Heidegger's Being and Time (Suny Series in Contemporary Continental Philosophy)

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A Beginner's Guide to S&Z

A Guide to Heidegger's Being and Time (Suny Series in Contemporary Continental Philosophy)
Magda King , and John Llewellyn
Manufacturer: State University of New York Press
ProductGroup: Book
Binding: Paperback

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Similar Items:

Being and Time: A Translation of Sein and Zeit (SUNY series in Contemporary Continental Philosophy)
Being-in-the-World: A Commentary on Heidegger's Being and Time, Division I.
Being and Time
Heidegger: An Introduction
A Commentary on Heidegger's Being and Time

ASIN: 0791448002

Book Description

This is the most comprehensive commentary on both Divisions of Heidegger's Being and Time, making it the essential guide for newcomers and specialists alike. Beginning with a non-technical exposition of the question Heidegger poses--"What does it mean to be?"--and keeping that question in view, it gradually increases the closeness of focus on the text. Citing Joan Stambaugh's translation, the author explains the key notions of the original with the help of concrete illustrations and reference to certain of the most relevant works Heidegger composed both before and after the publication of Being and Time.

Customer Reviews:

A Beginner's Guide to S&Z.......2007-07-03

As the backcover promised, King's lectures/commentary are quite easy to understand and move at a brisque but manageable pace. She doesn't dwell on minute issues in the text, but chooses instead to survey (generally) all the major (and quite difficult) concepts which Heidegger introduces in S&Z. At times I wished that King discussed matters in more detail: no mention of sec. 42 and the myth of care, or much discussion of the "Cartesian" metaphysic which is so central to H's "Abbau"; but as a first time reader of S&Z, perhaps this was the best thing for me, that I solidify my understanding of key terms and ideas before delving into more contentious matters of interpretation. My experience was only slightly frustrated by the fact that I read the Maccquarrie translation and not the newer Stambaugh, which she uses.

Dynamics of Being, Space, and Time in the Poetry of Czeslaw Milosz and John Ashbery (Studies in Modern Poetry)

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Dynamics of Being, Space, and Time in the Poetry of Czeslaw Milosz and John Ashbery (Studies in Modern Poetry)
Barbara Malinowska
Manufacturer: Peter Lang Pub Inc
ProductGroup: Book
Binding: Hardcover

Eastern European | World Literature | Literature & Fiction | Subjects | Books

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ASIN: 0820434647

Book Description

Many contemporary critics have been interested in Martin Heidegger's phenomenology and have recognized its importance for literary theory. As a continuation of theoretical explorations, this study undertakes a discussion of poetic visions of reality in the works of contemporary hyper-realistic poets, Czeslaw Milosz and John Ashbery. It breaks new ground by applying the key Heideggerian terms, Dasein, space, time, and culture to explore the reality created by and/or alluded to in the contemporary poetry of Milosz and Ashbery. In its final synthesis, the study proposes the comprehensive concept of ontological transcendence as a model to analyze multidimensional contemporary poetry.

Being God's Man in Tough Times (Every Man)

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Great study for small men's groups

Being God's Man in Tough Times (Every Man)
Stephen Arterburn , Kenny Luck , and Todd Wendorff
Manufacturer: WaterBrook Press
ProductGroup: Book
Binding: Paperback

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Being God's Man in the Face of Temptation

ASIN: 1578566797
Release Date: 2003-07-15

Book Description

David was to be the future king of Israel. And yet, as you’ll see firsthand in this compelling Bible study, the journey to that goal was filled with dangers, delays, and difficulties.

Just like David, every man has a dream of who he wants to become. But getting there is a different story. Hardships and losses can destroy the faith–and even the life–of a lesser man.

Many men fail to realize their dreams because they choose comfort over character, image over substance, and escape over endurance. But a man who knows how to embrace hardship and learn to mine it for God’s purposes will see his godly dreams come true.

Hardships are inevitable. Embracing them is a choice. God’s dream for you is at stake. And Being God’s Man…in Tough Times will equip you to overcome life’s difficulties in the power and wisdom of God.

Customer Reviews:

Great study for small men's groups .......2005-08-25

Our Catholic men's group (Men of Faith) worked through this book. It is excellent. The layout is easy. The questions are tied in with the first book of Samuel. Very strong practical application and great for discussion.

A Royal "Waste" of Time: The Splendor of Worshiping God and Being Church for the World

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Good Book
Great for Corporate Worship. Bad for True Worship
Beyond Singing
"A Royal Waste" is a great investment of your time

A Royal "Waste" of Time: The Splendor of Worshiping God and Being Church for the World
Marva J. Dawn
Manufacturer: Wm. B. Eerdmans Publishing Company
ProductGroup: Book
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ASIN: 080284586X

Customer Reviews:

Good Book.......2007-04-24

As a Catholic, I have enjoyed reading Marva J. Dawn's book "Reaching out without Dumbing Down" as well as this book. Her theology is close to ours in so many ways.

Great for Corporate Worship. Bad for True Worship.......2005-01-04

A Royal Waste of Time is another character sketch on "how to do" Worship. Although, highly insightful on Corporate Worship, Dawn misses the mark on true Biblical Worship. She is blur of many authors today who are trying to "fix" Worship instead of doing Worship - just another slant on how to create a corporate worship environment.

Beyond Singing.......2003-11-11

Those who have read anything by Marva Dawn will love "A Royal 'Waste' of Time." Those who aren't familiar with her work are in for a book that is very compelling and challenging. This book isn't merely about worship singing; it is about being a church community centered on the worship of an Infinite God. The book articulates a missional ecclesiology focused on biblical worship that engages the world.

"A Royal Waste" is a great investment of your time.......2001-07-31

This book is very helpful in understanding and interpreting our postmodern culture as it impacts worship. The author describes God as our "Infinite Center", and worship as "immersed participation in all the fullness of God's splendor." She emphasizes the need to "be Church" to our culture. The author also deals candidly with many of the music issues affecting worship today, especially the "traditional" versus "contemporary" struggles, and worship and evangelism issues. While many authors offer practical suggestions for "what works," she gets to deeper levels, reminding us that worship is not a matter of taste, that evangelism itself should not "drive" what happens in worship, that we cannot sacrifice substance for style. Throughout the book, she reminds the reader that she is not seeking to provide answers for "being church" in our culture, but she invites us to ask better questions about the meaning and purposes of worship in postmodern times, and how our worship practices form us to be God's people. Reading this book is definitely not a waste of time!

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