2023/05/06

Care Work: Dreaming Disability Justice by Leah Lakshmi Piepzna-Samarasinha | Goodreads

Care Work: Dreaming Disability Justice by Leah Lakshmi Piepzna-Samarasinha | Goodreads

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In this collection of essays, Lambda Literary Award–winning writer and longtime activist and performance artist Leah Lakshmi Piepzna-Samarasinha explores the politics and realities of disability justice, a movement that centers the lives and leadership of sick and disabled queer, trans, Black, and brown people, with knowledge and gifts for all.



Care Work is a mapping of access as radical love, a celebration of the work that sick and disabled queer/people of color are doing to find each other and to build power and community, and a tool kit for everyone who wants to build radically resilient, sustainable communities of liberation where no one is left behind. Powerful and passionate, Care Work is a crucial and necessary call to arms.


This publication meets the EPUB Accessibility requirements and it also meets the Web Content Accessibility Guidelines (WCAG-AA). It is screen-reader friendly and is accessible to persons with disabilities. A Simple book with few images, which is defined with accessible structural markup. This book contains various accessibility features such as alternative text for images, table of contents, page-list, landmark, reading order and semantic structure.

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Review
Care Work: Dreaming Disability Justice is a collection profoundly necessary at this moment ... the essays share a fundamental hypothesis: to achieve social justice, ableism must be destroyed. Personal narratives and accounts of organizing are voiced from Black and brown and queer disabled people, radically reimagining the ways our society is structured, uplifting visions and models for care webs that create collective access. &emdash;Broadly (Best Books of the Year)
An instant classic, Care Work is equal parts on-the-ground dispatch from the disability justice movement and practical field guide to liberatory access. Rather than something to be begrudgingly tacked on, accessibility, Leah Lakshmi Piepzna-Samarasinha shows us, might be joyous and collective. &emdash;Smithsonian Magazine

Page after page, Leah Lakshmi Piepzna-Samarasinha documents the necessity, power, and sheer brilliance of disability justice. Be prepared for her words, stories, and political thinking to shake up what you know about care and access, revolutionary dreaming, and present-day resilience. &emdash;Eli Clare, author of Brilliant Imperfection: Grappling with Cure and Exile

As a Black disabled activist, cultural worker, and collector of art, books and music by people of color with disabilities for more than twenty years, I'm excited and thirsty for Leah Lakshmi Piepzna-Samarasinha's Care Work. As one of the original thinkers of Disability Justice, I'm overjoyed that artists and activists like Leah are writing books like this one that helps water the roots of Disability Justice. This book is coming from the bed, the streets and on stages that Leah has spoke, taught, performed and struggled on -- that's why it's so accessible and brings lived knowledge into our outdated, stiff institutions and activist movements. In this era of hyper capitalism, toxic hypermasculinity, and White supremacy, we desperately need Care Work. &emash;Leroy F Moore Jr., co-founder of Sins Invalid, co-founder of National Black Disability Coalition

Leah knows that the world we deserve is a world shaped by the honest, messy, skillful genius of disabled queer femmes of color. Reading this book allows you to live inside the gorgeous, uncomfortable, emergent, compassionate world that disabled femmes of color have been making all along. Leah cares for us all with this work, but not in the apologetic, default, mommy mode you may be trained to expect. This care is the survivor-sourced, survivor-accountable, saltysweet truthtelling we need to (guess what?) SURVIVE. &emash;Alexis Pauline Gumbs, author of M Archive and Spill, co-editor of Revolutionary Mothering

Leah writes brilliantly about sick/disabled/mad/neurodivergent genius, collective care work, and all-too-familiar patterns of abuse and trauma that happen even/especially in radical spaces/marginalized people's communities. Care Work is a necessary intervention for those in queer/trans people-of-color spaces and white disability spaces alike, but more importantly, it's an offering of love to all of us living at multiple margins, between spaces of recognition and erasure, who desperately need what Leah has to say. This book is an invitation to dream and to build and to love, as slowly and imperfectly and unevenly as we need to. &emash;Lydia X.Z. Brown, author of All the Weight of Our Dreams: On Living Racialized Autism

--This text refers to the paperback edition.
About the Author
Leah Lakshmi Piepzna-Samarasinha is the Lambda Literary Award-winning author of the non-fiction books Dirty River: A Queer Femme of Color Dreaming Her Way Home and Consensual Genocide, and the poetry books Bodymap and Love Cake, and is the co-editor of The Revolution Starts at Home. A lead artist with disability justice performance collective Sins Invalid and co-founder of queer and trans people of color performance troupe Mangos With Chili, she performs and teaches across North America. --This text refers to the paperback edition.
Product details
ASIN ‏ : ‎ B07D5J6RWX
Publisher ‏ : ‎ Arsenal Pulp Press (30 October 2018)
Language ‏ : ‎ English
File size ‏ : ‎ 2787 KB
Text-to-Speech ‏ : ‎ Enabled
Screen Reader ‏ : ‎ Supported
Enhanced typesetting ‏ : ‎ Enabled
X-Ray ‏ : ‎ Enabled
Word Wise ‏ : ‎ Enabled
Sticky notes ‏ : ‎ On Kindle Scribe
Print length ‏ : ‎ 261 pages
Best Sellers Rank: 406,221 in Kindle Store (See Top 100 in Kindle Store)
26 in Healthcare Politics
51 in Lesbian Studies (Kindle Store)
59 in Disability Studies
Customer Reviews: 4.7 out of 5 stars    312 ratings
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Leah Lakshmi Piepzna-Samarasinha
Leah Lakshmi Piepzna-Samarasinha is a queer disabled femme writer and performer of Burgher/Tamil Sri Lankan and Irish/Roma ascent. The author of the acclaimed memoir Dirty River, the Lambda Award-winning poetry book Love Cake and Consensual Genocide, and co-editor of The Revolution Starts At Home: Confronting Intimate Violence in Activist Communities, her writing has also been widely anthologized She is the co-founder of Mangos With Chili, North America's touring queer and trans people of colour cabaret, and is a lead artist with the disability justice incubator Sins Invalid.



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Care Work: Dreaming Disability Justice


Leah Lakshmi Piepzna-Samarasinha

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sierra choquette
5.0 out of 5 stars Great Anti-Racism Tool
Reviewed in Canada 🇨🇦 on 19 April 2022
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If you want a deep dive into the depths of how abelism and racism manifest in our North America, I'd highly recommend this book. Lots of Canadian content, which is refreshing, and the essays are written in an easy to follow way. Great Book I will be reading more from this author as soon as I can.
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Mary Ann Thomas
5.0 out of 5 stars One of the most important books I've read lately
Reviewed in the United States 🇺🇸 on 14 November 2020
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Care Work is hands down one of the most important books I've read lately. It's a history of the disability justice movement which talks about practical models for care that don't rely on violent state or family structures. Piepzna-Samarasinha writes on healing justice and theorizes anti-ableist survivor healing. Each essay had so much gold and I plan on buying half a dozen copies to gift to those who need it. Personally, I found a language here about emotional labor that goes beyond gender binaries, that acknowledges they way femmes of color are the ones who are both willing to, and expected to, take care of everyone without adequate pay or acknowledgment.
5 people found this helpful
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Symone
5.0 out of 5 stars The book I didn't know I needed.
Reviewed in the United States 🇺🇸 on 29 August 2019
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I am an anthropology PhD student doing research on alternative approaches to healing practice and community building. I have been utilizing a healing justice framework primarily to ground my work and was only superficially knowledgeable about disability justice work and the particular kind of care work that Leah lays out in this text. This book has catapulted my work in many ways (providing nuanced definitions of access, care, ability, etc.) and was most successful at communicating why we must all have a vested interest in matters of disability justice as we work towards our collective liberation. I could go on, but I highly recommend this book to any and everyone, even (and perhaps especially) those who work outside of the social justice realm. It's about time we all take disability justice seriously and more intentionally center these issues in our everyday discussions about justice and liberation.
10 people found this helpful
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Ellie
5.0 out of 5 stars essential reading for crips & those who love us
Reviewed in the United Kingdom 🇬🇧 on 17 February 2021
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if you are a disabled person wanting to love yourself and your community better, or an abled person wanting to love the disabled people in your life better: read this and dare to dream of a better future for crips (and everyone else)
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Lucy Merriman
5.0 out of 5 stars Amazing
Reviewed in the United States 🇺🇸 on 16 June 2020
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Cathartic, practical healing book. As a sick / disabled person, I want to use Piepzna-Samarasinha's framework for looking at disability, our need for care, and our unique skills and powers, and draw together the disabled + queer community here in Ohio. We are so segregated! So isolated from each other. It can be so much better and more beautiful. "Care Work" is part-dream, part-map, part challenge.
4 people found this helpful
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A. Chen
5.0 out of 5 stars Excellent
Reviewed in Canada 🇨🇦 on 31 October 2020
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I love this book.
The seller has sent it in pristine condition. I was able to trust the seller.
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Emilio
5.0 out of 5 stars I really needed to read this
Reviewed in the United States 🇺🇸 on 21 February 2019
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This is fantastic work that really articulates a lot of things I've struggled to find out how to say myself. It's very validating for people who are disabled or exist in a less-than-abled space, where you're not where health and ability actually leaves you. I think anyone looking for radical social change in any sector should pick this up and take a read.
12 people found this helpful
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Nicole youn
2.0 out of 5 stars Not as I thought
Reviewed in the United States 🇺🇸 on 1 May 2022
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This book is nothing like the one we read in group I will be sending it back.
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Amazon Customer
5.0 out of 5 stars Satisfied Customer
Reviewed in the United States 🇺🇸 on 26 June 2019
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We have an Access and Diversity group and safe space at school where there are DVDs and books available for viewing and sharing. This was a great addition to the library. Thank you!
One person found this helpful
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Kate Moran
5.0 out of 5 stars Unbelievably brilliant book
Reviewed in the United States 🇺🇸 on 20 October 2019
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I just keep reading and re-reading it. One of the most amazing disability writers.
2 people found this helpful
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===
4.58
3,158 ratings419 reviews

In this collection of essays, Lambda Literary Award-winning writer and longtime activist and performance artist Leah Lakshmi Piepzna-Samarasinha explores the politics and realities of disability justice, a movement that centers the lives and leadership of sick and disabled queer, trans, Black, and brown people, with knowledge and gifts for all.

Care Work is a mapping of access as radical love, a celebration of the work that sick and disabled queer/people of color are doing to find each other and to build power and community, and a tool kit for everyone who wants to build radically resilient, sustainable communities of liberation where no one is left behind. Powerful and passionate, Care Work is a crucial and necessary call to arms.

GenresDisabilityNonfictionEssaysSocial JusticeQueerFeminismLGBT
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304 pages, Paperback

First published October 30, 2018
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Leah Lakshmi Piepzna-Samarasinha27 books789 followers

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Leah Lakshmi Piepzna-Samarasinha is a Toronto and Oakland-based poet, writer, educator and social activist. Her writing and performance art focuses on documenting the stories of queer and trans people of color, abuse survivors, mixed-race people and diasporic South Asians and Sri Lankans.




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Thomas
1,445 reviews8,469 followers

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January 27, 2020
One of the most mind-expanding and heart-opening books I have ever read. In Care Work, Leah Lakshmi Piepzna-Samarasinha delves deep into the realities and politics of disability justice, a movement that centers sick and disabled queer and trans Black and brown people. She writes about so many important topics, including the importance of accessibility and how we should strive beyond accessibility too, the ways that we should honor and celebrate femme labor and pain as opposed to devaluing it, and questioning the survivor-industrial complex that states that survivors of abuse or trauma have to present a certain way to receive respect and dignity. She writes with openness and intelligence and invites readers into her world, which made Care Work such a compelling read.

I learned a lot about my own ableism and ableist assumptions through this book. Care Work has motivated me to challenge myself and other able-bodied and neurotypical folks on how to dismantle ableist practices and institutions, so that we can expand our compassion and empathy beyond ableist models. The essay about the survivor-industrial complex really resonated with me too. As a survivor of trauma and abuse, I often feel like I have to present myself a certain way – put together, intelligent-sounding, etc. – to minimize my painful life experiences and how they continue to affect me, even if they affect me less than they used to. This book has helped me to see how my individual struggle in that regard is linked to broader systems of ableism and capitalist ideology. Yes, I’m a trauma and abuse survivor and I still have bad moments and days and I’m still iconic and I don’t have anything to be ashamed of.

Overall, would highly recommend this book to everyone. For fellow able-bodied and neurotypical people it’ll most likely challenge you, in a way that you should be challenged and that you’ll grow from. I’ve already put another of Piepzna-Samarasinha’s books on my soon to be read shelf.
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Corvus
565 reviews149 followers

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June 10, 2019
I wanted to put my only negative critique at the beginning of my review for people who skim because it involves one small section of the book that contains dangerous advice. There is a section in which the author shares her tips for touring, many of which are safe and helpful. While she does remark that these things will not work for every body, she does not explain further in ways that are critical for disabled and/or sick people reading.

One thing she recommends is, for chronic pain, to take 800mg of ibuprofen every 4 hours. She doesn't say for how long or when to stop. One day of doing this puts an adult well over the maximum safer prescription dose. I say 'safer" not safe because long term NSAID use can still be dangerous at "safe" levels. Overdosing ibuprofen (and other NSAIDs) can commonly cause deadly and debilitating illnesses such as stomach bleeding and kidney disease. I learned the hard way by developing both likely from too many NSAIDs in my youth because of chronic pain. My stomach has since mostly healed but I have to be regularly monitored by my nephrologist forever. Now, if that's your chosen risk level, that's totally ok for you. But, if you are going to recommend the practice to others, they need to also be informed of the risk.

Another thing she recommends is activated charcoal. It is true that activated charcoal can help with digestive issues and other things. It is also true that they give activated charcoal for overdoses and poisonings because it absorbs drugs and poison. If you are on meds, activated charcoal will absorb your meds, reducing or eliminating their concentration in your system and thus their effectiveness. As a person on 20 medications, I looked into activated charcoal at one point and luckily was reminded of being given it in the hospital in the past. This part is not explained in the recommendation, so if a person on medication- particularly the kind of medication you die without- follows this advice without more research, they could be injured or die.

So, please be careful with and research things before trying them. If you are not able to do the research, perhaps ask someone you trust to do it or your doctors if you have a good relationship with them.

Now that that is out of the way, let me move on to saying what a beautiful and important book Leah Lakshmi Piepzna-Samarasinha's "Care Work: Dreaming Disability Justice" is. I am not a big poetry person. I might say I don't often feel like I "get" poetry. Maybe I lack creativity or education. That said, I knew about Piepzna-Samarasinha from "The Revolution Starts at Home" and her general disability justice work. Every time a poem of hers came across my feed, I found myself enchanted. I promised myself that one day I would read a book of her poetry- a promise I have yet to fulfill. But, when I saw "Care Work" come out, it seemed like an excellent place to start. I went ahead and picked up her memoir "Dirty River: A Queer Femme of Color Dreaming Her Way Home" as well which I hope to read soon.

This book challenged me in ways I expected and those I did not. I don't want to make this review all about me, but I struggle to express the immense affect this book had on me without getting personal. I have had multiple chronic illnesses and disabilities since I was very young, but only recently began identifying with disability when they progressed badly enough that I had to stop working, most activism, and lose most of my social life through losing the ability to do many things I loved. I initially felt sad and lonely reading this book. I felt sad about all of the times I failed to implement or educate myself about disability justice in my activist days. I felt and feel sad that the kind of care networks Piepzna-Samarasinha discusses in this book seem so out of reach. I felt sad that I am not quite there yet as far as feeling worthy and empowered around my health and disability. I really want to be there.

The challenges came in realizing how much internalized ableism I have. They came in realizing how many times I failed to provide proper access and care, how many times I don't realize I failed, and how many times I have felt embarrassed, ashamed, and unworthy of accessing care. It challenged me to think about my masculinity (which I try hard to manifest as a caring and sensitive kind) with how my masculinity and that of others has manifested in failing to provide care and access. I initially tightened up a little with discussions around masculinity as the way I move through the world and especially medical settings has been a struggle (to keep it short, I've been asked to undress far too often in front of people and I was once getting a painful EMG of a nerve in my neck while two doctors stood over me calling me he and she competitively in front of a room full of med students- a common occurrence.) I have also often found myself a caretaker in my partnerships. Piepzna-Samarasinha did nothing to inflame this. In fact, she went out of her way to say she knows about many masculine people providing care and caring. She discussed ways in which feminine abled people have messed up. They were 100% my feelings to work through.

I am grateful for the look into myself and into my life. Real talk, it was my dad who abruptly and carelessly changed the subject without asking if I was ok when I told him I had cancer, it is my male roommate who I have to passively ask 10x over a period of weeks to carry something heavy upstairs for me, it was a male doctor who once told me in the hospital, "You need to suffer," it was a male psychiatrist who yelled at and insulted me as a teenager in an assessment "to see how long it would take me to break," it was multiple male doctors who told my mom I was malingering before I ended up hospitalized for multiple days with a 105+ degree fever followed by a botched spinal tap and missing months of school, it has been masculine people including trans ones and myself who have not been there, it was my single mom who sat with me in hospital beds as a child and youth, it was she and my femme and feminine friends who opened me up to accepting help when I was the sickest in adulthood, it was trans guys who identified as fem/feminine/not masculine who provided support, and so on and so on. The discussions around gender and masculinity in this are real and on point. So, if you're like me, sit with that discomfort and you will learn many things. The discussions of masculinity, femme-phobia, and care work in this are wonderfully nuanced and informative. If your knee jerks, that's on you.

I had no resistance to her discussions of race and whiteness in the book. One of the first things I noticed when I began delving into disability literature was how overwhelmingly white it all was. I am not saying this for ally cookies or whatever so please don't offer. I am trying to say that it was apparent even as a white person how limited the discourse and activism ends up being when you only have a minority of the world population having the most highlighted contributions. It was excellent reading Piepzna-Samarasinha's words and point of view as well as racking up new sources to check out via her impeccably well done citations and resources. I adore what many white disabled people contribute as well (hello, Eli Clare, you changed my life.) They are just one small piece of a very large puzzle.

Another thing that Piepzna-Samarasinha does well is catalogue Queer and/or POC disabled history in really informative ways. She discusses the lack of "elders" in movements who can tell these and other stories. Often the exclusion is due to lack of disability accessibility. All of us who do not die abruptly will become disabled eventually. She discusses the importance of having movements larger than a rotating door of 20-something middle class abled people. I wish this was something I had educated myself on better when I was younger and more able. Perhaps I would have created different networks and would have more to draw on now.

As you can see, this book made me think about myself and my life a lot. I don't know if approaching this review this way was me taking up too much space. But, I will say that though this book brought up a lot of feelings, it was not all bad. Piepzna-Samarasinha gave me hope that there is more out there. She describes beautifully care networks, friendships, other relationships, event set ups, activism, etc that can include sick and disabled people of all kinds. She describes them as real, possible, and already happening. She describes things I have longed for and things I never even thought of.

This book brings something huge to the table in terms of disability justice and discourse around disability in general. Reading this book opened up a whole other dimension for me. I can't recommend it enough to both newbies to the struggle and veterans. I think everyone can gain something from this book.
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Danika at The Lesbrary
515 reviews1,271 followers

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March 3, 2019
This is a powerful, brilliant book. I learned so much, and it made me real confront my own ableism and sit with that discomfort. I was blown away by this. My full review is at the Lesbrary.
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Tyler J Gray
Author 2 books216 followers

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August 10, 2020
Nonfiction essays about disability justice, by disabled queer femme's of color. So much packed into this book! As a queer disabled afab person there was so much I related to, I swear it helped heal something inside of me, and as a white person there is so much that I learned from.

If you are abled, or white, or masc, or cishet...honestly, I recommend this book to everyone. Please, read🥰

I read it on Hoopla but I will so need to buy myself a copy so I can re-read and annotate it!
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Sasha
236 reviews18 followers

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January 2, 2021
This totally rocked my world. Exactly what I wanted and so much more! Feels like it would be great whether you are new to or seasoned in healing and disability justice. So much incredible food for thought on community care. Second to last essay - on survivorship and the false broken/healed dichotomy and how applying a disability justice framework blows that wide open - in particular hit hard!
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Maia
Author 27 books2,188 followers

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December 16, 2021
Piepzna-Samarasinha is a queer, disable, femme writer, organizer, activist, educator. They have toured extensively with a disable performance art group, Sins Invalid, and several of the essays focus on ways to take care of oneself while traveling and touring venues that are likely less accessible than their websites claim. As someone who hopes to book tour in the future with a disabled co-author, this gave me a lot of food for thought about committing to booking only wheelchair accessible venues and other ways I might plan my own events to be more open to all, from hiring sign interpreters to having fragrance-free zones. I also really enjoyed the histories and stories of the early Disability Justice movement, the thoughts on chronic illness and creativity, and on care webs and mutual aid for disabled people designed by disabled people. This is a book I will likely buy to refer back to in the future (as I sadly now have to give back the library copy I've been hoarding for 4 months).
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Samantha Shain
149 reviews3 followers

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March 5, 2020
I learned a lot from reading this book and I think many of the ideas, especially the ones that I found provocative or controversial, will stay with me for a long time. Putting words to the overlap between ableism and misogyny was refreshing and cathartic to read. I think the author also did a good job engaging with the critique of call-out/cancel culture; however I think in other parts of the book I felt as though she participated in calling out community institutions that are not able to make disability justice an immediate reality. I wish the book incorporated more of a structural lens (I mean, there was lots of discussion of systems of oppression) but not about erroding public health supports in a way that has made it harder and harder for low income and disabled people to access services that they need and deserve, and communities/families may not be able to provide safely and reliably. This book reinvigorated me to fight for a social safety net as well as prioritizing disability justice in my own communities.

Some parts could have been edited for repetition, and overall I think that too much responsibility was put on individuals and small groups rather than building accountable institutions, but I'm still glad that I spent time with the text and I look forward to how the ideas here will continue to inform and influence me.
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Sarah Cavar
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May 1, 2021
It isn’t too often I find new disability justice texts that so productively challenge, excite, and center me. Care Work, an impeccably written and edited collection, does just that. I’m so glad I finally sit down with this one and just knock it out in one sitting; appropriately, I read this cover to cover in my bed, beneath my trusty weighted blanket.
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Andrea
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September 4, 2020
I am sure this is a very important book for a lot of people. It wasn't written for me. This wasn't really an introduction to disability justice, but more of a platform for an activist to connect with their community and that is really important and powerful.

I made it over 30% of the book and the writing felt informal, meandered into side stories and was redundant. I also thought the structure itself was confusing-- the essays are all by the same writer but aren't clearly differentiated. I felt like I was reading an introduction and waiting for the main subject. And I felt like I was stepping into a group conversation and not able to catch up and participate. That's okay!

For someone new to disability activism and rights and experiences, I'd highly, highly recommend Disability Visibility edited by Alice Wong. In fact, Leah Lakshmi Piepzna-Samarasinha has an essay in that collection and is a good way to experience their voice.

I feel bad for not getting this, but I need to move on!
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yuni
36 reviews13 followers

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September 8, 2019
a book i knew would completely alter my life before i was even close to finishing it

favorite chapters:
-care webs: experiments in creating collective access
-crip emotional intelligence
-cripping the apocalypse: some of my wild disability justice dreams
-a modest proposal for a fair trade emotional labor economy (centered by disabled, femme of color, working class/poor genius)
-suicidal ideation 2.0: queer community leadership and staying alive anyway
-two or three things i know for sure about femmes and suicide: a love letter
-protect your heart: femme leadership and hyper accountability
-not over it, not fixed, and living a life worth living: towards an anti ableist vision of survivorhood

i am relaxing into the miracle of being cared for well
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The Living God and the Fullness of Life: Moltmann, Jurgen:

The Living God and the Fullness of Life: Moltmann, Jurgen: 9782825416648:




The Living God and the Fullness of Life Paperback – November 27, 2015
by Jurgen Moltmann (Author)
4.7 out of 5 stars 23 ratings
4.1 on Goodreads

A life founded in God is fulfilling, claims Jurgen Moltmann, while modern life without God has become diminished. For all its virtues and conveniences, it has left us frantic, isolated, and alone. By contrast, Moltmann turns to the promise of life trusting in the living God. His starting point is the biblical experience of the unconditional nearness, attentive love, and the inexhaustible vitality of God. God is neither immovable nor impassible nor remote from people but intimately involved with and present to each of us. What it means to live in the presence of God's love and the life of God is the subject of Part Two. The freedom and friendship of God's love awaken all our senses and give us courage to think and act, Moltmann maintains. In this way, human life may be deeply experienced, fully embraced body and soul, and joyfully lived. Jurgen Moltmann has written a wise yet very personal book. A truly fresh vision and a kind of theological encouragement, it brings together, in an alternative way of life, our everyday experiences and profound insights into the limitations and possibilities of human existence.

November 27, 2015

4.7 out of 5 stars 23 ratings

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barryb

5.0 out of 5 stars A FESTIVAL OF TRUTH CONCERNING THE “KINGDOM-OF-HENOSIS”:Reviewed in the United States on April 2, 2016
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A FESTIVAL OF TRUTH CONCERNING THE “KINGDOM-OF-HENOSIS”:
Jürgen Moltmann’s latest book is a detailed elaboration of earlier work, concerning the doctrine of God and “Spirit”. Therefore, Moltmann assumes the reader to have already become familiar with his earlier work and theological position. In other words, it is not an entry-level read and the reader should have already acquired some background work in Moltmann’s theology.
If you take the manuscript in small portions, you should be able to absorb the material without too much difficulty. I approached the manuscript in the following order of 14 short lessons

1. Negating diminished life pp. 1-14
2. Pre-rational affirmation pp. 23-35
3. False transcendence and attributes pp. 35-45
4. False-transcendence and attributes pp. 46-56
5. Objective transcendence and “unity” pp. 57-67
6. Henosis dimensions of divinity, generations, & earth pp. 73-87
7. Henosis and joy pp. 87-103
8. Henosis and freedom pp. 103-117
9. Henosis and friendship pp. 117-129
10. Henosis and necessity of passion pp. 129-137
11. Love and the binding-agency-of-friendship pp. 137-157
12. Awakening the senses pp. 157-177
13. Transcendence and the “kingdom-of-henosis” pp. 177-191
14. Prayer within “henosis” pp. 191-209

Moltmann approaches theology-proper, that is, the “doctrine-of-God” by introducing a new topic of discussion into systematic theology – the doctrine of the “UNIFYING-ACTIVITY-OF-HENOSIS”. “To enter into a union”, or “unity”. The unifying activity of God’s spirit in lifting creation into union with GODSELF.

In doing this, he openly announces that he is taking-up Hegel; and interpreting him theologically (the Hegel somewhere situated between Tubingen and Jena).

I would classify the book as Grad-level or Post-Grad; and for the seasoned student. But for those who have followed Moltmann over the years; you are going to love it. Brilliant, inspiring, prophetic. 5 stars

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Customer 7

5.0 out of 5 stars Most ExcellentReviewed in the United States on July 11, 2019
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The culmination of one of the 20th century's best theologians. Practical, wise, deep, and inspiring. Highly recommended!

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Director Don

5.0 out of 5 stars Five StarsReviewed in the United States on September 3, 2016
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Moltmann proves again to be our greatest living theologian. Insightful, helpful and worth sharing.

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Kindle Customer

5.0 out of 5 stars Spiritual work.Reviewed in the United States on May 14, 2017
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Wonderful work. Very strong spiritual guidance.

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amazon shopper

5.0 out of 5 stars Five StarsReviewed in the United States on February 23, 2016
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just as expected

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Phil Aud

4.0 out of 5 stars Dense But GreatReviewed in the United States on January 18, 2016

Moltmann explores what it means to live a joyful and ‘festive’ life with the living God in this book. At the beginning of this work he immediately sets out to talk about the diversity of origins (French, German, and English) that have created what we call the ‘modern’ world. I found this to be very helpful. He then quickly moves into a dialogue with the work of Feuerbach and juxtaposes Feuerbach’s theories (which Moltmann refers to as the ‘reduction' of life against) against his own thesis of the fullness of life (as the title suggests). Interesting, particularly as the book moves on, is Feuerbach’s writing on the non-suffering of God against Moltmann’s premise that Christianity is a religion of joy with a crucified and resurrected Christ at it’s center (resurrection being a key theme and hermeneutic of the book).

Another theme that takes up much of the first quarter of the book (and is revisited at the end) is the “openness of God” (though Moltmann never refers to it as such). He writes compellingly that “The biblical experience of God would correspond to a ‘self-moved Mover’ rather than to an ‘unmoved Mover.’”

The second half of the book had some incredible writing on topics such as joy (“Joy is the meaning of human life. Human beings were created in order to have joy in God. They are born in order to have joy in life.”), the eros of God in creation, and hopeful eschatology. The chapter on friendship was particularly good.

I do have two critiques of the book. First, at the outset Moltmann writes that he “tried to write comprehensibly for theologians and nontheolgians and had in view both those who enjoy thinking theologically and those who have not yet tried to do so.” Mission not accomplished. The first 30% of the book was very dense (though it eases up, somewhat, after that). I think that most who have not read a fair amount of theology or philosophy might put the book down early on. The material was well worth wading through but the author could have/should have spent more time writing these thoughts in a more accessible way. The second critique I have has to do with certain assumptions that the author has taken. One reviewer humbly stated that he wasn’t a “theological scholar" and hadn’t studied all of Moltmann’s work, and continued his review with these disclaimers. I saw this as a weakness of the book, not the reviewer. There were a few times throughout the book where I felt a bit lost. However, I started realizing (while checking the endnotes) that Moltmann was expounding on his previous work. I felt this particularly on some of his Trinitarian work. In fairness, after finishing the book I reread the introduction where Moltmann stated, “I have taken up ideas that I already expressed earlier and have developed them further. I have gathered together previous experiences and insights about the fullness of life, and am setting them in the new context of this book.” This is fair, however, it is difficult for those who are “nontheologians” to whom the book was, at least partially, directed.

Overall the book was dense but fantastic. The endnotes do help one to know where to further explore Moltmann’s particular thoughts, so in that way it is a good place to start.

*I’m reviewing the book from a digital copy that I received from Netgalley

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jean Hassenforder
5.0 out of 5 stars En réponse à nos questions existentielles, une théeologie pour la vie en dialogue avec la culture contemporaineReviewed in France on March 25, 2016
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Aujourd'hui, dans la lignée de ses nombreux ouvrages , le nouveau livre de Jürgen Moltmann, publié par le Conseil Mondial des Eglises, s'intitule : « The living God and the fullness of life » (Le Dieu vivant et la plénitude de vie » . L'auteur s'adresse en premier à un public marqué par une culture moderne qui ferait appel à « des concepts humanistes et matérialistes » de la vie, une culture dans laquelle Dieu serait absent. Cette vie sans transcendance engendre un manque et induit ce que Moltmann appelle une « vie diminuée ».
Si une forme de christianisme a pu apparaître comme un renoncement à une vie pleinement vécue dans le monde, Moltmann nous présente au contraire un Dieu vivant qui suscite une plénitude de vie. Dieu n'est pas lointain. Il est présent et agissant. « Avec Christ, le Dieu vivant est venu sur cette terre pour que les humains puissent avoir la vie et l'avoir en abondance (Jean 10.10). Moltmann nous propose une spiritualité dans laquelle « la vie terrestre est sanctifiée » et qui se fonde sur la résurrection du Christ. Dans la dynamique de cette résurrection, « l'horizon de l'avenir, aujourd'hui assombri par le terrorisme, la menace nucléaire et la catastrophe environnementale, peut s'éclairer. Une lumière nouvelle est projetée sur le passé et ceux qui sont morts. La vie entre dans le présent pour qu'on puisse l'aimer et en jouir' Ce que je désire, écrit Moltmann, c'est de présenter ici une transcendance qui ne supprime, ni n'aliène notre vie présente, mais qui libère et donne vie, une transcendance par rapport à laquelle nous ne ressentions pas l'envie de lui tourner le dos, mais qui nous remplisse d'une joie de vivre » (p X-XI).

Le livre se développe en trois mouvements. Dans le premier, en introduction, Moltmann décrit le visage du monde moderne tel qu'il est issu des Lumières, dans une trajectoire selon les histoires nationales. Et il entre en dialogue avec deux penseurs de cette époque, Lessing, puis Feuerbach, critiquant ainsi les racines de l'athéisme contemporain. Mais à quel Dieu pouvons-nous croire ? N'y a-t-il pas des représentations de Dieu qui font obstacle ? Dans un second mouvement, Moltmann nous présente un « Dieu vivant », tel qu'il le perçoit à travers la Parole biblique, hors des dérives entrainées par un usage inconsidéré de la philosophie grecque. Enfin, dans un troisième mouvement, il nous montre comment la vie humaine trouve son épanouissement en Dieu. « Mon but est de montrer comment cette plénitude procède du développement de la vie humaine dans la joie de Dieu, dans l'amour de Dieu, dans le vaste espace de liberté de Dieu, dans la spiritualité des sens et dans une puissance imaginative et créative et créatrice de la pensée qui traverse les frontières » (p xi).

Ecrit à l'intention d'un vaste public, ce livre nous paraît néanmoins particulièrement dense, notamment dans son argumentation philosophique. Mais il recèle des trésors, car, comme les autres livres de ce grand théologien, il traite des grandes questions contemporaines, il ouvre des voies nouvelles et il répond à des questions existentielles. Les chapitres de la deuxième partie abondent en ouvertures qui nourrissent à la fois la réflexion et la méditation.
La pensée de Moltmann parle à la fois à l'intelligence et au cœur :
« On entend dire que la vie sur terre n'est rien qu'une vie mortelle et finie. Dire cela, c'est accepter la domination de la mort sur la vie humaine. Alors cette vie est bien diminuée. Dans la communion avec le Dieu vivant, cette vie mortelle et finie, ici et maintenant, est une vie interconnectée, pénétrée par Dieu et ainsi, elle devient immédiatement une vie qui est divine et éternelle » (p 73). « La vie humaine est enveloppée et acceptée par le divin et le fini prend part à l'infini. La vie éternelle est ici et maintenant. Cette vie présente, joyeuse et douloureuse, aimée et souffrante, réussie ou non, est vie éternelle. Dans l'incarnation du Christ, Dieu accepté cette vie humaine. Il l'interpénètre, la réconcilie, la guérit et la qualifie pour l'immortalité. Nous ne vivons pas simplement une vie terrestre, ni seulement une vie humaine, mais nous vivons aussi simultanément une vie qui est remplie par Dieu, une vie dans l'abondance (Jean 10.10)' Ce n'est pas la foi humaine qui procure la vie éternelle. La vie éternelle est donnée par Dieu et elle est présente dans chaque vie humaine, mais c'est le croyant qui en a conscience. On la reconnaît objectivement et subjectivement, on l'intègre dans sa vie comme la vérité. La foi est une joie vécue dans la plénitude divine de cette vie. Cette participation à la vie divine présuppose deux mouvements qui traversent les frontières : l'incarnation de Dieu dans la vie humaine et la transcendance de cette vie humaine dans la vie divine' » (p 74). Voici un exemple des horizons que Jürgen Moltmann nous apporte et qui, bien souvent, éclaire notre vie.
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REVIEW
The Living God and the Fullness of Life
By: Jürgen Moltmann


One wonders if there will ever be an end to Jurgen Moltmann’s passion for theology and writing—this book is but one more example of a life both intensely lived and broadly reflected on with integrity. If this were his last book, it would be a fitting testament. As alluded to in places, it incorporates a good deal of previous volumes, including memoirs, always helpful references to Moltmann’s personal World War II experiences, and his three years as a Prisoner of War. He thinks of it as complementary to two prior readable works with life in the title: The Spirit of Life (Fortress Press, 1992) and The Source of Life (Fortress Press, 1997). There are certainly echoes to In the End–The Beginning: The Life of Hope (Augsburg/Fortress Press, 2004) as he touches on death, the cross, resurrected and eternal life and, once more, clear Trinitarian convictions conveying the pervasive presence of God. If one has even a nodding familiarity with basic Moltmann themes there is much to look forward to and cull from this book, including retrieved and fresh reflections on play, revolution, death, ecology, and hope—with prayer and thinking. In view of the very worrisome current events, what’s missing are explicit comments on corporate sin, and thus evil, though implicit in familiar reflections on the cross and compelling sections on living in fellowship—via the Divine life—with humans living and dead, and the earth. In any case, a working index would have clearly helped the reader.

Likely intended for a wider, popular readership, there are discernible traces of combined approaches of several theological methods in The Living God. I think of apologetics via Friederick Schleiermacher, or a Niebuhr-like treatise in response to the “cultural despisers” of historic and contemporary Christianity. In the introductory chapter, “The Diminished Life of the Modern World,” Moltmann deftly depicts and firmly critiques the plain, shallow reductionistism in secularism and its pretensions to thinking and living apart from the theistic dimension and perspective. I think of a socio-ethical approach given the book’s consistent interweaving of a holistic and concrete attention to both shared and mutually respectful life. It thus includes the earth and the support systems humans are summoned to attend in chapter 5’s “In the Fellowship of the Earth,” and chapter 6’s “Freedom Lived in Solidarity.” I discern a meditative and even poetic tonal approach via an eco-theological or a pen-en-theistic intuition of God’s sustaining grounding of life. Chapter 9’s aesthetically attentive “A Spirituality of the Senses”’ is worth the whole of the book. Indeed, this book could readily be used as a meditation reader. I think further of the approaches of systematic theology and with it, philosophical theology—Moltmann again expressing a thermal current indebtedness to the constructive critique of Ernest Bloch’s affirming “truth as prayer” in chapter 10. Again, one encounters the richness of Moltmann on the inescapable eschatological dimension; he evokes how the “end” penetrates the present, profoundly influences the past, and ever luring us to contribute to what in the eschaton sense of the end—including more than finis or teleos—God will be all to all. That Moltmann persists in professing the nature of God’s redeeming purpose to be relentlessly pervasive continues to challenge—that Dag Hammarskjöld-like, cannot rest until even evil perpetuators as well as their sinned-against are included.  Alas I, and perhaps others, presently lack such grace and hence stand in the need of what Moltmann counsels is the enduring ministry of hope. To wit, “The person who maintains hope in life is already saved” adding, Thomas Merton-like: “It continually makes us live again” (169).

An expression of Moltmann’s core credo is present in this book from start to finish; a confession of faith that expresses the legacy of church history and convictions that endure as bedrock. An “adoration and doxology” section thus concludes the volume: “in the adoration of God we stand face to face not only with the holy mystery but also with God’s inexhaustible fullness … the inexhaustible abundance of God, from which we take not only grace upon grace but also life upon life” (207). Of the many ways life can be depicted or unpacked–Canadian ecologist David Suzuki simply expresses the meaning of life to be life–Moltmann sojourns into the indispensable heritages of the church “fathers” and Reformers. Representing the former, Ireneus professed that the glory of God is the human being full alive, while the Westminster Catechesis confesses that the chief end of humans is to glorify God and enjoy the presence of that Being forever. While I wondered if the discipline of practical theology, in the service of practical ministry, was at all evident, my forced present attention to the devastating opioid crisis—especially in Vancouver and the whole province of British Columbia—signs that indeed, the very title to this book conveys in the drug trade and its virtually evil dependency on desperately pervasive addictions. To all of the above, this book compellingly attests.

Wouldn’t it be fitting if Journey Films took on–as has already been done for Dietrich Bonhoeffer and Reinhold Niebuhr–a life witness of Jurgen Moltmann, his steadfast life partner and frequent co-author, Elisabeth Moltmann-Wendel, and the frequently able translator, Margaret Kohl.

Barry K. Morris is an independent scholar, long-time urban minister, and author of the recent Hopeful Realism in Urban Ministry.

Date Of Review:
February 24, 2017


Taechang Kim | 심관섭 목사 독서모임 유르겐 몰트만《살아 있는 신과 풍성한 생명》

Taechang Kim | Facebook


Taechang Kim
orodnSseptai2h01313t369hmc0i371155iclca2la3fgmu83t1huf29l694 ·






Taechang Kim

今日午前(2023.5.5.金曜日、10:00-12:00)シムクアンソブ牧師主宰神学読書会でユルゲン-モルトマン最晩年著作韓国語訳本《生きている神と豊盛なる生命》講読及び質疑討議に参加し、いろいろ考えさせれた. 改めて今まで、読んで共感し、神体感-体認-体得に多大な
影響を受けた、神関連愛読書たちを選び出して彼方此方を 拾い読みをして見た.

今回シムクアンソブ牧師が選んだ本書を共に読むことの必要性と重要性を実感した. 
抽象化-観念化-教理化され過ぎて、
生命感の剥奪された神が
我々自身の日常生活の真っ只中で
生生化化する実相に直触出来ることを願う.

이번에 심관섭 목사가 선택한 본서를 함께 읽을 필요성과 중요성을 실감했다.
지나치게 추상화 - 관념화 - 교리화되어, 생명감의 박탈 된 하나님이 
우리 자신의 일상 생활의 한가운데서 생화화하는 실상을 직접 만날 수 있기를 바랍니다.

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살아 계신 하나님과 풍성한 생명 오늘날의 무신론 논쟁에 대한 한 담론
위르겐 몰트만 저/박종화 역 | 대한기독교서회 | 2017년

책소개
이 책은 생명의 신학자 몰트만이 성령론 시리즈로 집필한 『생명의 영』, 『생명의 샘』을 보완한 책으로, 현실의 어려움을 극복하고, 변화를 가능케 하는 창조의 힘으로서의 그리스도의 영을 누구나 알기 쉽도록 설명한 책이다. 그는 이 책에서 오늘의 세계는 인간 중심과 물질 중심의 세계로, 인간은 일종의 축소된 삶을 경험하게 되지만, 믿는 자들은 하나님을 의지하며 풍성한 삶을 누리며 산다고 이야기한다. 또한 오늘날의 어두운 미래를 그리스도의 부활로 바라보아야 하며, 세상에 새로운 희망을 불어넣어야 한다고 강조한다.

몰트만은 요한일서 1:2에 근거해서 인간이 억압이나 소외당하지 않고 생기를 되찾고, 생명의 환희로 채워줄 초월성에 대해 설명한다. 이 책의 제1부에서는 성서가 말하는 “살아 계신 하나님”에 대해 살피고, 그의 개인적 경험과 생각을 이 안에서 설명하고 새로운 틀을 제시한다. 제2부에서는 신적인 삶 속에서 인간의 삶이 전개되는 모습을 제시하고, 인간이 어떻게 하나님의 넓은 공간에서, 미래의 시간대에서 풍성한 삶을 살 수 있는지에 대해 이야기한다.

독자들은 이 책을 통해서 인간의 고난과 함께 숨쉬고, 같이 아파하시는 하나님을 만나게 될 것이며, 하나님의 영이 인간을 어떻게 풍성한 삶으로 인도하는지에 대한 근거와 그 방향을 발견하게 될 것이다.

 책의 일부 내용을 미리 읽어보실 수 있습니다. 미리보기
목차
머리말 ● 5

제1부 살아 계신 하나님

서론 현대 세계의 축소된 삶 ● 19
제1장 살아 계신 하나님 ● 49
제2장 하나님의 본성 ● 64
제3장 그리스도의 역사에 나타난 살아 계신 하나님 ● 96

제2부 풍성한 생명

제1장 현세의 영원한 생명 ● 117
제2장 하나님의 기쁨이 부여하는 넓은 공간의 삶 ● 135
제3장 연대하는 삶에서 누리는 자유 ● 157
제4장 열린 우정의 삶에서 누리는 자유 ● 177
제5장 사랑받고 사랑하는 삶 ● 192
제6장 감각의 영성 “내 영혼을 소생케 하심이여 …” ● 232
제7장 희망하고 생각하고 ● 258
제8장 삶-끝없는 축제 ● 280
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저자 소개 (2명)
저 : 위르겐 몰트만 관심작가 알림신청 작가 파일
1926년 4월 8일 독일 함부르크에서 출생한 몰트만은 17세가 되던 해에 제2차 세계대전에 투입되었다가 지옥과 같은 전장에서 기적적으로 살아남았다. 포로수용소에서 군목이 건네준 성서를 읽던 중 하나님을 인격적으로 만난 후에 신학을 공부하기 시작했고, 괴팅엔 대학에서 박사학위를 받고 박사자격논문을 완성했다. 부퍼탈 대학 교수로 부름을 받아 신학을 가르치기 시작한 그는 본 대학을 거쳐 튀빙엔 대학에서 은퇴할 때까지 신학을 가르쳤다.

블로흐의 무신론적 “희망의 철학”에 대한 신학적 응답이었던 『희망의 신학』(1964)을 통해 세계적인 명성을 얻게 된 그는 지금까지 『십자가에 달리신 하나님』(1972), 『성령의 능력 안에 있는 교회』(1975), 『삼위일체와 하나님의 나라』(1980), 『창조 안에 계신 하나님』(1985), 『예수 그리스도의 길』(1989), 『생명의 영』(1991), 『오시는 하나님』(1995), 『몰트만 자서전』(2006), 『희망의 윤리』(2010)를 포함하여 30여 권의 책을 썼다. 그는 바르트 이후 가장 큰 영향력을 끼친 현대 신학자로 널리 인정을 받고 있다.
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오늘 우리에게 그리스도는 누구신가
오늘 우리에게 그리스도는 누구신가

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역 : 박종화

한국신학대학, 연세대 연합신학대학원을 졸업하고, 독일 튀빙엔 대학에서 신학박사 학위를 취득하였다. 한신대학교 교수, 한국기독교장로회 총회 총무, 세계교회협의회 중앙위원, 대통령 통일고문, 한국국제보건의료재단 총재, 경동교회 담임목사 등을 역임했다. 현재 연세대학교 재단이사 및 실천신학대학원 대학교 재단이사, 대화문화아카데미(전 크리스챤아카데미) 이사장, (재)국민문화재단(국민일보) 이사장이다.저서로는 『평화신학과 에큐메니칼 운동』, 『평화?그 이론과 실제』, Minjung: Theologie des Volkes Gottes in Sudkorea Neukirchen, “Protestantism and Postcolonialism in Korea,” in Reformation Legacy and Future, ed. by P. Bosse-Huber, S. Fernerod, T. Gundlach, G. Locher, World Council of Churches, 2015(독일어 판, 500 Jahre Reformation: Bedeutung und Herausforderungen, TVZ/Sek/EKD 2014; 프랑스어 판, Celebrer Luther ou la Reforme? 1517-2017, EKD/Sek/feps, 2014) 등이 있고, 역서로는 『인간화』, 『칼 바르트』 외 다수의 연구논문이 있다.

Mushāhadah | Ṣūfism | Britannica yaqīn (real certainty) 무샤하다 - 야킨

Mushāhadah | Ṣūfism | Britannica

mushāhadah
Ṣūfism
   
Also known as: shuhūd

Related Topics: Sufism

mushāhadah, (Arabic: “witnessing” or “viewing”) also called shuhūd (“witnesses”), in Sufi (Muslim mystic) terminology, 

the vision of God obtained by the illuminated heart of the seeker of truth. 

Through mushāhadah, the Sufi acquires yaqīn (real certainty), which cannot be achieved by the intellect or transmitted to those who do not travel the Sufi path.

 The Sufi has to pass various ritual stages (maqām) before he can attain the state of mushāhadah, which is eventually given to him only by an act of sheer grace of God. 

Mushāhadah, therefore, cannot be reached through good works or mujāhadah (struggle with the carnal self ). Further, it is bestowed by God upon whom he pleases.

Mushāhadah is the goal of every Sufi who aspires to the ultimate vision of God

its opposite, ḥijāb (veiling of the divine face), is the most severe punishment that a Sufi can imagine. 

Sufis regard their life before attaining mushāhadah as having been wasted. According to one anecdote, when the famous mystic Bāyazīd al-Besṭāmī (d. 874) was asked how old he was, he replied “four years.” When asked for an explanation, he answered, “I have been veiled from God by this world for seventy years, but I have seen Him during the last four years; the period in which one is veiled does not belong to one’s life.”

Ḥaqīqah | Ṣūfism | Britannica

Ḥaqīqah | Ṣūfism | Britannica


ḥaqīqah
Ṣūfism

Related Topics: Sufism
See all related content →


ḥaqīqah, (Arabic: “reality,” “truth”), in Sufi (Muslim mystic) terminology
the knowledge the Sufi acquires when the secrets of the divine essence are revealed to him at the end of his journey toward union with God. 

The Sufi must first reach the state of fanāʾ (“passing away of the self”), in which he becomes free from attachment to the earthly world and loses himself entirely in God. After he is awakened from that state he attains the state of baqāʾ (“subsistence”), and ḥaqīqah is revealed to him.


The Sufis called themselves ahl al-ḥaqīqah (“the people of truth”) to distinguish themselves from ahl ash-sharīʾah (“the people of religious law”). They used the label to defend themselves against accusations by orthodox Muslims that Sufis deviated from Islamic laws and principles laid down in the Qurʾān (Islamic scripture) and Ḥadīth (sayings of Muhammad). Such accusations, the Sufis maintained, were made because the orthodox relied too much on the external meaning of religious texts and did not have the ambition or energy to seek an understanding of the inner meaning of Islam.

Unio mystica - Wikipedia union with God or the Absolute

Unio mystica - Wikipedia

Unio mystica

From Wikipedia, the free encyclopedia
Redirect page

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Union with the Divine or Absolute and mystical experience[edit]

Deriving from Neo-Platonism and Henosis, mysticism is popularly known as union with God or the Absolute.[1][2] In the 13th century the term unio mystica came to be used to refer to the "spiritual marriage," the ecstasy, or rapture, that was experienced when prayer was used "to contemplate both God’s omnipresence in the world and God in his essence."[web 1] In the 19th century, under the influence of Romanticism, this "union" was interpreted as a "religious experience," which provides certainty about God or a transcendental reality.[web 1][note 1]

An influential proponent of this understanding was William James (1842–1910), who stated that "in mystic states we both become one with the Absolute and we become aware of our oneness."[16] William James popularized this use of the term "religious experience"[note 2] in his The Varieties of Religious Experience,[18][19][web 2] contributing to the interpretation of mysticism as a distinctive experience, comparable to sensory experiences.[20][web 2] Religious experiences belonged to the "personal religion,"[21] which he considered to be "more fundamental than either theology or ecclesiasticism".[21] He gave a Perennialist interpretation to religious experience, stating that this kind of experience is ultimately uniform in various traditions.[note 3]

McGinn notes that the term unio mystica, although it has Christian origins, is primarily a modern expression.[22] McGinn argues that "presence" is more accurate than "union", since not all mystics spoke of union with God, and since many visions and miracles were not necessarily related to union. He also argues that we should speak of "consciousness" of God's presence, rather than of "experience", since mystical activity is not simply about the sensation of God as an external object, but more broadly about "new ways of knowing and loving based on states of awareness in which God becomes present in our inner acts."[23]

However, the idea of "union" does not work in all contexts. For example, in Advaita Vedanta, there is only one reality (Brahman) and therefore nothing other than reality to unite with it—Brahman in each person (atman) has always in fact been identical to Brahman all along. Dan Merkur also notes that union with God or the Absolute is a too limited definition, since there are also traditions which aim not at a sense of unity, but of nothingness, such as Pseudo-Dionysius the Areopagite and Meister Eckhart.[web 1] According to Merkur, Kabbala and Buddhism also emphasize nothingness.[web 1] Blakemore and Jennett note that "definitions of mysticism [...] are often imprecise." They further note that this kind of interpretation and definition is a recent development which has become the standard definition and understanding.[web 6][note 4]

According to Gelman, "A unitive experience involves a phenomenological de-emphasis, blurring, or eradication of multiplicity, where the cognitive significance of the experience is deemed to lie precisely in that phenomenological feature".[web 2][note 5]



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Mahiya, Mahīya: 5 definitions

Mahiya, Mahīya: 5 definitions

Mahiya, Mahīya: 5 definitions

Introduction:

Mahiya means something in Hinduism, Sanskrit. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.

Languages of India and abroad

Sanskrit dictionary

SourceCologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary

Mahīya (महीय).—a [denominative.] derived from maha, [Ātmanepada.] ([Parasmaipada.], [Rāmāyaṇa] 6, 82, 44). 

1. To be honoured, [Mānavadharmaśāstra] 4, 260; pass. mahīyya, The same, [Bhaṭṭikāvya, (ed. Calc.)] 2, 38. 

2. To be exalted, [Śākuntala, (ed. Böhtlingk.)] [distich] 194.

SourceCologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary

Yoo Jung Gil - 다시, 죽음의 굿판을 때려치워라-김지하시인 1주기 추모문화제>... | Facebook

(3) Yoo Jung Gil - <다시, 죽음의 굿판을 때려치워라> 5월 6일-8일 <김지하시인 1주기 추모문화제>... | Facebook

Yoo Jung Gil
8 h ·
<다시, 죽음의 굿판을 때려치워라>
5월 6일-8일 <김지하시인 1주기 추모문화제>
에서 있을 7일 토론<김지하의 생명사상과 생명운동>의 저의 토론문입니다.
...........................................................
<다시, 죽음의 굿판을 때려치워라>
유정길
(불교환경연대 녹색불교연구소 소장)
(IPCC 6차 보고서, 2040년에 도달할 1.5도의 비극)

지난 달인 2023년 3월 20일 IPCC 6차보고서는 이대로 가면 지구 평균기온은 2040년에 티핑포인트인 1.5℃에 도달할 것이라고 보고했다. 이는 3년전 2050년에 도달할 것이라는 예측보다 10년 앞당겨진 것이다. 인류가 위기를 해결할수 있는 기회가 10년 줄어든 것이다. 그러면 과연 인류는 2040년이후는 어떤 삶이 펼쳐질까? 이 위기 다음의 세상은 어떻게 될까?
이제까지 인류는 어제보다 오늘, 오늘보다 내일이 나을 것이며, 시간적 차이를 두고 모든 국가는 풍요로운 유토피아를 이룰 것이라고 믿어 의심치 않았다. 자본과 돈, 권력이 행세하는 소수의 자본가와 독재권력에 항거하여 민중이 중심이 된 평등한 세상이 되면 시대의 모순은 다 해결되고 아름다운 진보의 미래가 펼쳐질 것을 믿었다. 80년-90년초까지 한국사회는 계급모순이나 민족모순이 해결되면 사회주의나 최소한 북유럽 수준의 풍요로운 사회주의 비슷한 것을 희망의 미래로 상상했다.
그러나 고르바쵸프가 몰타에서 자본주의와의 경쟁을 폐기하고, 전지구적인 위기로서 환경생태문제를 주목하며 글라스노스트와 페레스트로이카를 선언했다. 급기야 1990년 직후 동구와 소련이 붕괴하는 사건을 목도하면서 변혁을 위해 노력한 사람들은 크나큰 충격을 받아야 했다. 이후 92년 브라질 리우환경회의는 <지속가능할 발전 ESSD>이라는 세계적 화두를 던졌다. 이는 인류가 2-300년간의 이제까지의 진보와 성장, 발전이 지속불가능한 발전임을 선언하고 이러한 발전 페러다임의 패절과 강력한 전환을 요구하는 사건이었고, 의제21( Agenda21)이라는 세계적 변혁프로젝트를 중심으로 온나라의 발전방향의 전환되어야 함을 강조했다.
동구가 붕괴하기 시작한 1990년, 그리고 1992년 리우환경회의 사이에, 1991년 5월 5일 시인 김지하는 “죽음의 굿판을 때려치우라”는 사자후는 당시 전지구적인 전환의 위중한 시기를 깨닫지 못한 사람들에겐 당황스럽고 이해할수 없는 행동이었다. 그래서 과거 동지였던 많은 사람들은 이를 배신이라고, 섬망증이라고 말하기도 했다. 그런데 30년이 지난 지금도 그렇게 이해하고 넘어가면 되는 걸까?
 
(생명위기의 본질과 인간의 어리석음)

오늘날 인류에게 닦친 심각한 문제는 계급문제나 민족문제를 압도하는 기후위기로 대표되는 환경위기, 생태위기와 생명위기이다. 한때는 그저 여러문제중 하나인 환경문제의 일부라고 생각해지만, 이제 전지구적인 페러다임의 문제이며, 인류의 총체적인 문명전환을 강제하는 메시지라는 것은 30년이 지난 지금은 상식이 되었다.
그러면 생태위기의 본질은 무엇인가? 자본주의(청색)든 사회주의(적색)이든 결국 기후위기를 초래하게 만든 동일한 원인제공자로서, 그놈이 그놈인 쌍둥이일 뿐이라고 비판하며 생태주의(녹색)가 등장했다. 그래서 생태적 재의식화로 전환사회를 구성하지 않으면 안될 시대임을 강변하게 되었다. 80년-90년대의 진보라는 페러다임이 생태위기 앞에 과연 그것이 진정한 진보였는지를 돌아보게 되었고, 나아가 역사가 그렇게 앞에서 뒤로 직선적으로 상승 발전하는 것인지도 의심을 품게 되었다.
1991년 바로 그때가 인류에게 전환의 각성을 요구한 안팎의 변곡점이었다. 바로 그때 이를 예감한 김지하는 민주화운동을 했던 옛 동지들에게 과거의 인식을 패절하고 생명운동의 전환을 강조하며 1991년 5월 5일 죽음의 굿판을 때려지우라고 주장했다. (김지하, 김종철(녹색평론 1991.10월창간) 두사람이 당시 새로운 페러다임으로서 생태주의, 생명운동으로의 전환을 역설했다.)
기후위기를 앞두고 자본주의든 사회주의자든 국가마다 일정한 시간간격을 두고 성장과 풍요를 추구했으며, <생산력의 고도화>가 진보의 척도라고 생각했던 과거를 다시 복기해 보기 시작했다. 우리는 무엇을 잘못했는가?
고전경제학이든 사회주의경제학이든 동일하게 <지구의 자원는 무한하다>는 생각을 기반으로 했다. 이것은 증명이 필요가 없는 당연한 공리였다. 이를 기반으로 무한성장주의, 무한팽창주의는 자본주의나 사회주의 동일한 전제였다. 무한한 자원의 경쟁적 전취, 채취가 바로 발전이었다. 유럽과 미국으로 대표되는 선진국들의 현재의 풍요는 아프리카, 아메리카와 아시아지역의 자원을 빼앗아 자기나라에 쌓아 이룩한 찬란한 문화였고, 그 나라에서 강제로 끌고간 노예등의 값싼 노동력착취를 기반으로 이룩한 풍요였다. 더욱이 과학기술의 가속적인 발달로 자연의 개조능력은 폭주하면서 무한한 채굴, 가속적인 채굴을 하며 오늘날 자본주의, 사회주의를 포괄하는 산업사회의 풍요를 이루어왔다. 그리고 가난한 나라들을 향하여 자신들이 걸어온 길을 따라오라고 말하며 GNP,GDP 서열을 매겨 성장을 유도해 왔다.
 
(무한성장주의, 무한채굴주의. 죽임의 사회)

그러나 위기를 통해 우리가 깨달은 너무도 분명한 사실은 지구는 무한하지 않은, “하나뿐인 지구(The Only One Earth / Our Sole Earth)”라는 사실이다. 따라서 무한한 자원채굴은 불가능하며, 무한한 물질생산은 불가능하고, 대량생산, 대량소비, 대량폐기는 지구자원의 정화능력 재생능력을 넘어서는 불가능한 일임을 깨닫게 되었다. 여기에 <생산력의 고도화>를 그동안의 진보 페러다임이라고 생각해온 생각은 허상이라는 것이 확인되었다.
또한 지구상의 인간만이 유일한 의미있는 중심이라는 인간중심주의가 심각한 문제의 또 다른 원인임도 깨닫게 되었다. 뭇생명과 비인간 존재들은 그저 인간의 식량으로, 지배 정복되고 이용되어야 할 존재로 생각했던 것이 오늘날 생물종의 멸종을 초래하고 자연과의 조화와 균형을 생각하지 않고 스스로 멸망을 자초한 원인임을 깨닫게 되었다. 모든 자원은 미래세대의 것이며 현세대는 그것을 그저 빌어왔을 뿐이라는 지속가능한 발전의 정의는, 현세대의 인간들간의 협의만 주창했던 민주주의도 비인간존재와 미래세대의 의사까지 반영한 의사결정으로 확장되지 않으면 안된다는 깨달음을 주었다.
인간의 몸의 조화와 균형을 생각하지 않고 자신만의 번영을 추구하여 무한증식하는 암세포처럼 인간은 바로 자연과 뭇생명과의 조화를 고려하지 않고 지구의 정화수준을 벗어난 무한정한 쓰레기와 오염을 유발해왔던 것이다. 또한 현세대의 북반구 국가의 풍요는 오염을 가난한나라에 떠넘기거나 미래세대로 떠넘기며 후손들에게 피해를 전가시키며 누리고 있는 번영, 성장임을 깨닫게 되면서, 이러한 성장, 이러한 진보와 발전이 과연 정상적인 것인가를 묻고 있는 것이다.
(기후위기는 전환의 시그널)
여기에 아마존의 밀림이 “파괴되든 말든 나와는 상관없다”, “네가 죽든말든 나는 관계없다”는 “너와 내가 구분하고 단절되어있다”는 가르고 나누는 구분의식이 경쟁사회를 구성하는 근본이 되며 이는 성장사회의 보편적인 사회윤리가 되었다. 경쟁은 곧 너와 나를 가르고 적과 우리편을 가르고, 우리편의 단결을 위해 상대를 극단적으로 배제하는 이분법으로 이어진다. 그러나 경쟁은 필연적으로 승리와 패배를 초래한다. 나의 성공, 승리를 위해서는 개인이든 집단이든 국가든 누군가는 패배해야한다. 인간과 인간끼리 경쟁을 통해 서로를 죽여나가는 사회가 결국 인간이 자연을 죽여나가는 죽임의 사회를 구조화했고 결국 인간 자신이 죽어가는 죽임의 문화가 보편화된 것이다. 이러한 죽임의 문화가 오늘날 약한 고리로서 기후위기로 등장한 것이다. 생태위기시대의 우리의 깨달음은 인간과 인간, 인간과 자연이 구분하고 가르고 나눌수 없으며, 서로가 서로 촘촘히 연결되어있으며, 이러한 연결된 존재로서는 모든 개인과 사건은 우주적으로 연결된 존재임을 깨닫게 된 것이다.
탄소문제가 심각해져 탄소배출만을 생각하는 것, 기후문제만 집착하는 것을 환경운동에서는 “탄소환원주의” 또는 “기후환원주의”라고 비판한다. 실제 탄소나 기후만 해결한다고 되는 것이 아니다. 그것은 잘못된 페러다임이 만든 수많은 문제중에 약한 표층을 뚫고나온 하나의 현상일 뿐이다. 그래서 기후위기는 총체적인 죽임의 사회에 변화를 강제하는 시그널이자 메신저로 봐야 한다는 것이 기후위기운동가들의 공통된 인식이다.
(죽임의 사회를 살림의 사회로)
2035년 1.5도를 막을 수 없으면 인류는 희망을 기대할 수 없는 위기이자, 절멸로 추락할 것이라고 과학자들은 경고한다. 이러한 상황에도 무한성장과 발전, 직선적 진보의 추구는, 벼랑끝으로 가는 줄 모르고 무리지어 달려가는 어리석은 동물떼들 아닌가? 전지구적인 ‘죽음의 굿판’아닌가. 누군가 방향을 틀어야 하지 외쳐야 하지 않는가. 당시도 그렇고 지금도 여전히 계급모순과 민족문제가 심각하지만, 그것은 침몰하는 타이타닉호안에서 의자를 평등하게 배치하는 것보다 침몰을 우선 막는 것에 집중할수 밖에 없지 않을까? 뜨거운 물속에서 서서히 죽어가는 것을 깨닫지 못하는 개구리처럼 1990년대 우리들은 서서히 죽어가는 이러한 거대한 죽음을 인지 하지 못하고 있었다.
그래서 김지하는 80년 초부터 죽임의 문화를 살림의 문화로 바꿔야 한다고 주장해 왔고 그의 목소리는 갈수록 절규로 변했다. 92년 인류는 이대로 가면 안된다고 7만명이 넘는 유엔인간개발회의를 통해 발전과 성장에 대해 방향 전환을 강변했다. 우리는 그저 다양한 문제중에 하나인 환경문제가 심각해졌구나하는 정도의 인식에 머물러있을때, 그는 7-80년대의 동지들을 향해 새로운 페러다임 전환을 절규했던 것이다. 30년이 지난 지금 우리는 그가 외쳤던 죽음의 굿판속에 살아왔음을 깨달았다. 이제야 죽임의 문명을 살림의 문명으로 개벽되어야 함을 깨달았던 것이다.
(다시, 죽음의 굿판을 때려치워라)
이념이 아니라 생명에 주목하라고 말하는 그의 절규, 단순한 평등이 아니라 서로 모심을 통해 평등이 완성됨을, 뭇생명을 모시는 민주주의를 새로운 제기를, 외부의 산업화에 포섭된 인간 내면의 산업화를 극복해야 함을, 사회변화는 결국 인간의 자기변화와 함께 해야한다는 각성을, 인간과 모든 존재들이 큰 하나님을 모시는 한울임을 깨닫는 영성, 확장과 지배, 정복이라는 남성성에서 관계과 과정, 돌봄과 협동이라는 여성성의 사회를 이루어야 한다는 것을, 30년이 지난 이제야 모두가 하나씩 깨닫게된 것이다.
절박한 기후위기는 전인류에게 공포와 두려움이 되어 희망을 말하기 어렵지만, 이러한 위기를 인지한 시인은 파국과 절멸, 공포와 두려움이 아니라 신명과 풍류로 새세상이 열리는 차원변화의 세계임을 강조했고 이를 준비해야함을 강변했다. 혁명, 변혁이 아니라 다시 개벽의 희망을 말하고 있는 그의 사상은 위기로 암울한 이때 정말 눈물어리게 고맙고 소중한 희망의 메시지가 되고 있다.
위기의 시대, 많은 사람들은 지금이 바로 죽임의 굿판임을 깨달았다. 그러나 30년전 그것을 알아차리고 알린 사람은 소수였고 그중 맨 앞에 선 사람중에 하나, 광야에서 많은이 들의 돌을 맞으며 외치는 예언자는 바로 김지하였다. 이제야 우리는 인간과 인간, 인간과 자연을 죽여나가는 “죽음의 굿판”속에 살아왔다는 것을 깨달았다. 이제 죽음의 굿판을 “때려치우고” 살림의 개벽세상을 위해 이 위기를 전환의 기회로 만드는 일은 우리의 몫이다. (끝)