2022/08/30

Callings: Finding and Following an Authentic Life: Levoy, Gregg Michael

Callings: Finding and Following an Authentic Life: Levoy, Gregg Michael: 9780517705698: Amazon.com: Books

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Gregg Michael Levoy
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Callings: Finding and Following an Authentic Life Hardcover 
– September 16, 1997
by Gregg Michael Levoy (Author)
4.5 out of 5 stars 293 ratings


"Stunning! Wonderful! Levoy writes like a poet. His material is both spiritual and practical. I don't know another book that deals with callings in quite the same way."
--Larry Dossey, M.D., author of Healing Words and Prayer Is Good Medicine

How do we know if we're following our true callings? How do we sharpen our senses to cut through the distractions of everyday reality and hear the calls that are beckoning us?

Callings is a passionate look at the search for authenticity. In a style that is poetic, exuberant, and keenly insightful, Gregg Levoy breathes contemporary life into the ancient topic of callings. He presents an illuminating and ultimately practical inquiry into how we listen and respond to our calls, whether at work or at home, in our relationships or in service.

Callings is the first book to examine the many kinds of calls we receive, and the great variety of channels through which they come to us. A calling may be to do something (change careers, go back to school, leave or start a relationship, move to the country, have a child) or to be something (more creative, less judgmental, more loving). You may be called toward or away from something, called to change or renew your commitment to something, or called to return to a place or pursuit in an entirely new way. You may be called toward whatever you have dared and double-dared yourself to do for as long as you can remember.

Gregg Levoy draws on the hard-won wisdom and powerful stories of people who have followed their own calls, to show us the many ways to translate a calling into action. While honoring a calling's essential mystery, the book also guides readers to ask and answer the fundamental questions that arise from any calling: How do we recognize it? How do we distinguish the true calls from the siren song? How do we handle our resistance to a call? What happens when we say no? What happens when we say yes?

Whether your interest in callings is personal or professional, and whether the calls you hear are great trumpetings or the more common daily summonses to pay attention to your intuition, you will find this beautiful book an inspiration. It is a compassionate guide to discovering your own callings and negotiating the tight passages to personal power and authenticity.


339 pages
4.5 out of 5 stars 1,424

Editorial Reviews

Amazon.com Review
The lure of true calling is as powerful as it is exacting and Gregg Levoy's Callings: Finding and Following an Authentic Life plays upon this common yearning. Indeed, many recognize that there floats somewhere out there "... a call to each of us to materialize ourselves." And everyone can make his or her life "come true," attests Levoy, whose work has appeared in The New York Times Magazine, Washington Post, and Psychology Today, if one can learn to read the signs that point one toward one's calling.

But how do we attune--clear a path through ingrained skepticism, negative conditioning, and fear so that we can hear the call? This is the question fundamental to spiritual questing. Receptivity is the first step in the art of sign reading, discerning the calls that point life choices toward meaningful action. Levoy's tools include dream interpretation, relating physical symptoms to their metaphysical correspondences (i.e. the recurring pain in the neck), and recognizing serendipitous events. Learn to discern, Levoy instructs, distinguishing, for example, between true inner guidance and the babble in our heads. And don't expect a big "call," flashing chariots and burning bushes. Rather, Levoy will help the reader cultivate a sensitivity to the still, small voice within.

Since it's inspiration through old truths and classic adages, the success of the message depends, naturally, on a kind of practical clarity. At times frustrating, Callings entices the reader toward self-transformation with New Age rhetoric and examples not always applicable to our more ordinary plights. Quoting the impassioned Annie Dillard may be swell ("The thing is to stalk your calling in a certain skilled and supple way, to locate the most tender and live spot and plug into the pulse"), but--in the long run--metaphor is metaphor and how-to, though less stately and exalted, is the practical precursor to action. Readers familiar with the literature of self-actualization will want to skim the lengthy introduction with its fervent and redundant references to our spiritual spin doctors--Sufi poets Kabir and Rumi; Joseph Campbell; Kierkegaard. But like many deft cartographers of the subterranean terrain, Levoy's mixed bag of metaphor, anecdote, and myth ultimately inspires and encourages the hungry soul to define itself in relation to the divine. For those who can afford to ask these "quality-of- life" questions, Callings offers heartfelt crazy wisdom. Above all else, it's sound nutrient in our spiritually hollow time.


From Library Journal
If life is truly a process and not a destination, the possibility of actually trying a few of the alternate routes that occasionally beckon becomes real. In this inspiring book, Levoy, formerly a columnist for the Cincinnati Inquirer, shares the personal journeys of an assortment of people who were willing to take risks to find their authentic selves, unsure whether they would achieve self-actualization or enrichment. The author followed his own calling and is now a freelance writer and lecturer and teaches journalism. Elevated far above the category of self-help by Levoy's masterly writing, this book reads more like a philosophical guide for those who dare to examine their dreams and take action to explore them. He includes an extensive bibliography and instructions on contacting the people who shared their personal stories for a "continued" dialog. Recommended, especially for those readers who've experienced enough of life to wonder if it was meant to include authenticity and joy.?Catherine T. Charvat, John Marshall Lib., Alexandria, Va.
Copyright 1997 Reed Business Information, Inc.

From the Inside Flap
ng! Wonderful! Levoy writes like a poet. His material is both spiritual and practical. I don't know another book that deals with callings in quite the same way." <br>--Larry Dossey, M.D., author of Healing Words and Prayer Is Good Medicine<br><br>How do we know if we're following our true callings? How do we sharpen our senses to cut through the distractions of everyday reality and hear the calls that are beckoning us? <br><br>Callings is a passionate look at the search for authenticity. In a style that is poetic, exuberant, and keenly insightful, Gregg Levoy breathes contemporary life into the ancient topic of callings. He presents an illuminating and ultimately practical inquiry into how we listen and respond to our calls, whether at work or at home, in our relationships or in service.<br><br>Callings is the first book to examine the many kinds of calls we receive, and the great variety of channels through which they come to us


From the Back Cover
"Gregg Levoy offers a discerning eye for peering into one's life to translate the recurring symptoms of refusing the inner voices, to gather the courage to answer what calls. He does this with good writing, humor, and a strong clarion voice."
--Clarissa Pinkola Estés, Ph.D., author of Women Who Run with the Wolves, The Gift of Story, and The Faithful Gardener

"Callings can help you discover your true vocation--and help you hear the still small voice that calls you by name."
--Sam Keen, Ph.D., author of Fire in the Belly and Hymns to an Unknown God

"Gregg Levoy has written about the nature of guidance with a ringing clarity. Callings is a spiritual seduction that gives form to a universal mystery. I'd recommend it to anyone who is seeking to hold the divine hand through a transition in their lives."
--Caroline Myss, Ph.D., author of Anatomy of the Spirit

About the Author
GREGG LEVOY, author of This Business of Writing, is a full-time freelance writer whose essays and articles have appeared in The New York Times Magazine, Washington Post, Omni, Psychology Today, and others, and is the recipient of a first-place writing award from the Associated Press. Formerly a columnist for the Cincinnati Enquirer and adjunct professor of journalism at the University of New Mexico, he actively lectures and teaches workshops about callings.
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Publisher ‏ : ‎ Harmony; 1st edition (September 16, 1997)
Hardcover ‏ : ‎ 339 pages
Gregg Michael Levoy



Gregg Levoy is the author of 'Vital Signs: The Nature and Nurture of Passion' (Penguin), and 'Callings: Finding and Following An Authentic Life' (Random House)----rated among the "Top 20 Career Publications" by the Workforce Information Group and a text in various graduate programs in Management and Organizational Leadership.

He is a former “behavioral specialist” at USA Today, and a regular blogger for Psychology Today.

He is a lecturer and seminar-leader in the business, educational, governmental, faith-based and human-potential arenas, and has keynoted and presented workshops at the Smithsonian Institution, Environmental Protection Agency, National League of Cities, National Conference on Positive Aging, Microsoft, British Petroleum, American Express, Ascension Health, Americorps, Michigan National Bank, the Universities of California/Colorado/Washington/Arizona/Nevada/Wisconsin/Texas and others, the American Counseling Association, National Career Development Association, International Association of Career Management Professionals, National Association of Colleges & Employers, Esalen Institute, Omega Institute, and others, and has been a frequent guest of the media, including ABC-TV, CNN, NPR and PBS.

A former adjunct professor of journalism at the University of New Mexico, former columnist and reporter for USA Today and the Cincinnati Enquirer, and author of 'This Business of Writing' (Writer’s Digest Books), he has written for the New York Times Magazine, Washington Post, Omni, Psychology Today, Christian Science Monitor, Reader’s Digest, and many others, as well as for corporate, promotional and television projects. His website is www.gregglevoy.com.

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4.5 out of 5 stars

Top reviews from the United States


rsally

5.0 out of 5 stars Must readReviewed in the United States on March 29, 2022
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This book is great. It has helped me as a career counselor.

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M. McCarthy

5.0 out of 5 stars One of My Top 5 Favorite BooksReviewed in the United States on July 23, 2006
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I first read Gregg Levoy's book several years ago. It was by far the best book on the subject of callings I had ever come across. Being in the field of organizational development has led me to many books on the topic, but none that compares to this. 

What I love about this book is that it talks not just of 

  • the importance of finding your calling(s), but goes on in depth to
  •  address the question of "once you find it what happens next?", as well as 
  • "if I follow it and it throws my whole life up in the air, then what?" 

This book is a rare gem because Levoy draws together many minds on the subject of callings. He is a consummate storyteller, which I love, because it's a book of people's actual journeys rather than purely the author's philosophy. 

I've re-read this book twice and have bought nearly 500 copies which I give to clients and executive teams, many at major corporations in the US, Canada and Europe. 

Every time I give it to someone they tell me they've gone on to buy more copies for others. If you read this book and it doesn't speak to you, it might mean you're not ready to pursue a calling that's niggling at you. If so, pick it up again later and you might find it the perfect book. Every time I've read it, something new jumps out at me realting to the place I'm in at the time. I also went on to sign up for Gregg Levoy's Callings Workshop, which was spectacular. It led me to bring the author to both Chicago and the U.K. to speak to my clients. You can find out when his workshops are happening by going to [...]

15 people found this helpful

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Tanis Coralee Leonhardi

5.0 out of 5 stars What is your heartcall?Reviewed in the United States on January 7, 2020
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Maybe you just love rocks (like me!) 
or maybe your heart calls out to something that in today’s world just doesn’t seem feasible. 
I liked this book as it provides some clarity on if you are just doing what others want you to do or if you are following your true callings. A good read if your feel you are at a crossroads and need some clarity on how to proceed and what to pursue that stays true to you. After all maybe those rocks calling prevent the next mass extinction (that falls in the wheelehouse of geology) or you tell the story of how the mountain next to the home you were raised in was formed and the minerals and Earth processes that made it what we see and experience today.

5 people found this helpful

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Shiva

3.0 out of 5 stars Poetic prose ad nauseum. Just about every paragraph quotes someone else. Repetitive - too many flowery analogies.Reviewed in the United States on January 3, 2016
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  • Yes, the author definitely writes like a poet and that's part of what attracted me to this book - that and the sneak peek of what's inside. 
  • But like a movie trailer - the best parts for me are what was free to read. I wanted to hear more about how to hone my intuition - how to sensitise myself to my own inner voice. 
  • What I got was lot's of pretty words but no clear direction. It seemed to me that the writer cared more about flowery prose then content - there was way too much embellishment. 
  • After a while I was bored and distracted by it. Also, this guy loves to quote people - at least one per page it seems - often one per paragraph. That drove me nuts. He also beats a point to death with a host of verbose analogies - way more than necessary. 
  • Glad others liked the book but I couldn't finish it. I gave it three stars for the parts that did help me but it was only a small portion of the book. Honestly I really wanted to give it two stars but so many people seemed to have liked this book it didn't seem fair.

12 people found this helpful

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Lydia Pettis

4.0 out of 5 stars Pages out of orderReviewed in the United States on January 7, 2012
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This is a deep and rich exploration of all stages of being called to live a more authentic life. 
Being called is not an easy path; rather it is one that may involve resistance, impatience, and more time than you ever imagined. If you are in the midst of the waiting, or are wondering if the payoff will be worth the investment, this book will normalize your experience and help you to relax into the process. Callings are as much about simply being as doing. Overall I found this to be an inspiring and satisfying book, one that helped me to take some of the pressure off myself by putting my own experience into perspective.

On every page there are 1 - 3 quotes from others. This is both a blessing and an occasional annoyance. Finally, buyer beware, the last 30 pages of this book are out of order (I returned the first one, the second one was the same).

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Dogearred Bookmarker

5.0 out of 5 stars There was even a good and honest chapter about refusing a callingReviewed in the United States on October 5, 2015
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Let me begin by saying that I think this is the first book I've read that has more dogearred pages than pages without turned down corners. The book is well organized, very well written, loaded with soul and spirit-opening material, juicy quotes, enlightening stories that don't always end the way you expect and tempered with warnings about the hard work and failures that answering a call entails. There was even a good and honest chapter about refusing a calling.

 I was struck by a list of contact information for many of the people whose stories appear in the book. There is an extensive bibliography. I wish there had been an index though that would have been a tough task in a book of this nature. I know what I am giving my friends at the Adoration Chapel this Christmas and other friends who share a spiritual nature.

14 people found this helpful

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byondmyrs

5.0 out of 5 stars Levoy is a brilliant writer with a worthy cause -- our fulfillment!Reviewed in the United States on July 19, 2019
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I was assigned this book by one of my favorite professors in graduate school for counseling psychology, and as an incredibly nit-picky reader I was astounded by the quality of Levoy's writing. Through his rich case examples and deeply heartfelt storytelling, he takes us on several people's journeys with the ultimate purpose of supporting the exploration of our own paths. Rather than trying to sell us on a particular method or espouse a singular approach, Levoy deftly hints at the treasures we can unfold in cultivating awareness of our most transcendent capabilities and wishes.

8 people found this helpful

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Leenie

5.0 out of 5 stars StunningReviewed in the United States on March 13, 2017
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This book is stunning. I loved the mix of mythology, symbolism, and real-life stories which are used to explain each point. The author really offers a unique and rare perspective on the subject of callings. There is so much in this book it's almost a little overwhelming - I was completely hooked once I got started reading it, yet I would need to set it down frequently in order to ponder and digest the content. This is a book for people at a crossroads, and for people who feel like they have been sleep-walking through life and would like to awaken. I particularly liked the section addressing the shadow side of callings - the sense of ambivalence or even self-sabotage and how to be aware of it.

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Jeff
9 reviews

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May 24, 2008
I first read this book back in the late '90s and have proceeded to read it at least once a year annually since then. I am now on my fourth copy, having read two copies to tatters and loaned out a third to a good friend (who is undoubtedly affected enough by the material for me to not warrant asking for its return).

In paradoxically light yet profound way, 

"Callings" trolls the collective human consciousness for familiar and foreign concepts interwoven in history through such vehicles as fable, parable, mythology, spirituality, philosophy, and more that are meant to address such issues as:
* The existence of transformative "callings" in life
* How to distinguish the "true call from the siren song"
* Learning to appreciate and act upon the smallest signs and calls for change
* Do we have any obligations with regard to callings? If so, what would/could be the consequences?


Moreover, the author is blessed with an intoxicatingly addictive writing style that pulls from international historical, spiritual, and contemporary sources to paint the prose with a rainbow of multi-sensory literary hues. 

The information herein appeals to humanity on a larger, higher level for it is a common navigational thread throughout all of recorded existence and one that transcends denominations, political parties and even commercialized pop thought.

It provides an avenue to understanding and embracing the ubiquitous human question we all (typically silently) ask. Very insightful and masterly written, "Callings" is a call to action for the armchair life enthusiast in all of us and proffers a host of relevant and accessible thought trains that will simultaneously entertain, stimulate, and bless the reader's mind with enrichment.

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Brenda Brown
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December 13, 2012
I wasn't "looking" for this book but saw it on a table many years ago at a large bookstore in Atlanta. This is simply one of the most influential and lovely non-fiction books I have read in my 46 years; I have recommended it to many others who have told me how special it was to them. Thank you Gregg Levoy.

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Dave
3 reviews

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March 26, 2008
This book has a special place in my heart and it's impacted my life in a signficant way. It all started when I met the author "by chance" in Asheville, NC last year.

At the time I was searching in my life and had travelled for a vacation to Asheville (my first time in Asheville actually). One evening I was in downtown and saw a group of people playing drums outside in the open air. One of the men playing seemed to stick out to me - somehow you could tell he had great passion for what he was doing. I noticed it immediately and for that reason he made an impression on me. Later that night I was in a coffee shop and looked up to see him sitting outside alone. I don't often get this feeling but something inside me compelled me to go talk to the guy. 

I introduced myself and told him a bit about my life, how I was searching, wondering about careers, passion in life, and that I had noticed when he played he did so with passion. We talked for a while and he mentioned that he was an author and had just written a book about people that have passion in their life, and people that don't. I was fascinated and before the weekend was over I had bought the book and started reading it.

The book is very thought-provoking, very deep. Often I will read just a few pages and feel I need to stop and really think about the meaning for my life.

I don't agree with all of the authors viewpoints, and at times the thoughts seem somewhat scattered and random. But in general it is a fantastic book, loaded with a lot of meaning and things to provoke thought. I would highly recommend it to anyone searching for clarity in their career or life. It provides an excellent resource for extracting the basic "themes" of one's life, and helps get to the crux of your values and beliefs.

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Annette
277 reviews1 follower

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ReadMay 15, 2013
Use this book often with clients. Return to its poetry and clarity myself from time to time when moving into a new project.

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Lee
49 reviews2 followers

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January 5, 2020
Some really beautiful stories and musings in this book, as well as some deeply personal reflections. A bit overlong, and the writing style is distracting at times.

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Caitlin H
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December 9, 2017
I put this on my to-read even though, when it came time to read it, i was uncertain about it. I didn't know if it would be filled with out-of-date claims, or drivel that was never in date, so to speak. I thought maybe it would be too optimistic, too late '90s, too baby boomer for me to take seriously.

Thankfully, none of this turned out to be the case. Instead, the book is, on the whole, thoughtful, rich, & deep.

For example, Gregg Levoy doesn't advocate for throwing your job away, which usually seems to be the sentiment of most people who parrot "follow your bliss". This, aside from some Tweets recently, is the first time that i feel like i've seen this practicality. Some of us need a day job, if only for a while, but we're still practically made to feel like shit about it. Even though society might collapse if everyone who had a bliss or a dream went & followed it, we're still hearing that's what we should be doing, & that we're wasting something if we're not. And you could argue that Levoy is kind of on this side, & you wouldn't be entirely wrong. But i feel that Levoy is more concerned with what we ignore in our lives, what we sacrifice on the altar of practicality even when we could have a more fulfilling life.

Levoy goes through it all in this book, & he tells stories of others as well as himself to illuminate his points. You get to see his own foibles, which makes me feel more willing to hear what he has to say. He's no guru. He also struggles. He's not holier than thou, he's in life with everyone else. But he pays attention to things, & listens to people. He relates many stories throughout the course of Callings, & oftentimes, they begin with people holding themselves back somehow. They're people who have something that they want to do, but they push it off & away, saying they couldn't possibly do it. It's like pushing away food when you're incredibly hungry, while insisting you're not. Only once these people admit that they are hungry do their lives open up.

And i'm sure that there's still a healthy dose of '90s optimism. The book was published in 1997, after all. But Levoy doesn't make it sound like everything will easily fall into your lap once you say "yes" to a calling. Contrary to other modern "law of attraction" type things, Levoy lets you know that it will most likely be hard, that you'll have to work for it, that it won't be smooth. He actually counters a lot that gets parroted these days: if your path is smooth & straight, he says, that doesn't mean it's the right one. And vice versa, with a rough path, it doesn't mean it's the wrong one.

There were parts where the writing grew rough, like when the author meets a trans woman. Aside from his "holy shit" response, he misgenders her, using "he" as the pronoun. This was, thankfully, very brief. Although Levoy sounds sympathetic to the woman trying to live her life, it's still not taken care of so well. If you are queer, especially if you're trans, this could be incredibly jarring & mar the whole experience of the book for you.

Overall, this book was deeply impactful for me. I want to own a copy, I want other people to read it. It makes you want to reevaluate your life & priorities. It makes you thoughtful.
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Rebecca
35 reviews31 followers

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November 24, 2014
This is an excellent book on identifying and acting (or not) on personal callings. I had begun this book several times since I got it back in the late 90s but never finished it - obviously because I wasn't ready for it. But this time I relished it from cover to cover and gained much from it's words. Levoy helps the reader identify what a calling looks like and feels like and then provides the pros and cons of both accepting and denying a calling. This is not a book of magical thinking. It is a book of straight talk about what one gains and what one must lose in the acceptance of a calling and how that acceptance is an ongoing process that must be repeated as needed - one "yes" isn't enough. We must continue to say "yes" and continue to act and move forward in the direction of the calling even if it is only in the smallest of steps. I found it very enlightening and affirming in my own recognition and acceptance of my own calling. Highly recommended to the spiritual seeker.
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John G.
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January 2, 2016
This is one of the best books about calling and vocational discernment out there, the author writes with clarity, experience and sensitivity. He's not preachy or condescending in any way, this book heavily relies on the subjective, sorry no easy, set pat answers here for you or me. There's a lot of wisdom in this book, he's walked the walk and you can sense he's truly motivated to share with answers, he in fact, shines from one who has found his own calling. Highly recommend, it will bear repeated readings, but in the best of ways!
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2022/08/29

** "Leadings" For Nontheistic Friends? - Friends Journal 2011 By Steven Smith (Steve)

"Leadings" For Nontheistic Friends? - Friends Journal

“Leadings” For Nontheistic Friends?

By Steven Smith, [ = Steve Smith]

January 1, 2011


When I speak of being led or feeling called to act in some way, do my words commit me to a traditional theistic worldview? 

In using these phrases, have I implied the existence of a supernatural, all-powerful being, creator of the universe, who watches over my life and guides my steps? Conversely, if I doubt this traditional theistic worldview, must I give up the language of leadings and callings and substitute explicitly humanistic or scientific terms?

To each of these questions, I answer no. While these terms are rooted in the rich history of traditional Western monotheism, their linguistic evolution has attenuated their links to any specific theological framework, 
allowing a variety of spiritual but nontheistic interpretations. 
What remains essential is that 
when one responds to a leading or calling, 
one yields to deeper guidance and wisdom 
than can be found in the deliberations and calculations of one’s small self.

I do not personally endorse nontheism or theism, 
but rather suggest that the language of leadings and callings 
can be used with integrity by both theistic and nontheistic Friends 
to name genuine features of their experience. 

By theism, I mean belief in the existence of God or gods—and especially, belief in one God who created and intervenes in the universe. Nontheists deny just what theism asserts. Some nontheists are scientific materialists, holding that nothing exists except physical energy and matter, subject to scientific knowledge. The word atheism is often used to name this position, which is opposed not only to belief in God, but also typically to any form of religious belief.

Nontheism, however, also includes views that are not hostile to religion or spirituality. 
For example, prominent strains of Hinduism, Buddhism, and Taoism are nontheistic. Certain traditional orthodox systems of Hinduism (the Carvakas and Sankhya schools) are expressly materialistic and atheistic. 

While Buddhist and Taoist folk religions tend to be polytheistic, most scholars of comparative religion agree that 
the historical core of both these great world religions is nontheistic—ultimate spiritual reality does not have the character of a personal god.

Western cultures also recognize nontheistic spirituality. One example is pantheism. Those who find spiritual sustenance and renewal in nature may reject belief in a supernatural, divine creator. 
And in contemporary popular culture, when protagonists in the Star Wars film series proclaim that "the Force is with you," they are not naming a personal, creator deity, but rather an impersonal, benign power in the universe. As these examples illustrate, one can be genuinely religious and/or spiritual without being theistic. To recognize this fact is to open oneself to a variety of nontheistic interpretations of "leadings" and "callings."

Several years ago, after publishing a manuscript that had occupied my energies for several years, I was ready to take a break from writing and turn my attention to other matters. Despite my intentions, I found myself overcome by persistent preoccupation with a new writing project. 

Even as I turned to the activities I had planned, something originating outside of my conscious agenda insinuated itself into the interstices of my life. At odd moments of the day and night, a persistent feeling overcame me that something needed to be said—and that I was the one to say it. As I lay awake at night, or sat during my morning meditation period, or drove my car alone, insights spontaneously sprang up—a distinction I wanted to make, a deft turn of phrase, an unexpected link with another resource. I kept a pen and pad of paper handy to record these visitations. I sensed that what I was putting into words might eventually be helpful to others. Eventually I yielded and committed myself to the new project.

Was I under the sway of a compulsive obsession? I have known genuine obsessions, with their undercurrent of fear. This was different. Unlike obsessive compulsive behavior, which is driven by anxiety and yields only momentary relief, I felt excited, liberated, and joyful when I responded to these impulses. Though my efforts were mentally strenuous, they had a quality of spontaneous play as uplifting energy broke into my life.

Had I been born into another time and place, had I been raised within another set of cultural and religious beliefs, I might have given another name to the source of my inspiration. I might have said that I had been visited by an angel, or by a deceased elder from another realm, or by occult signals from the stars. I might have attributed my "obsession" to a personal muse or daimon. I might have regarded it as simply an eruption from the depths of my own unconscious. But I was raised among Friends—and thus I turned to the language and explanation that came most naturally to me: I told myself that I was experiencing a leading.

We may confuse the raw quality of immediate experience with the explanation that we are taught to give of that experience. The words that I used to describe my experience were secondary; the primary fact was the experience itself. I felt as though I were literally being drawn to my work. I felt a positive valence, a pull, accompanied by an unnamed fascination. Something gently required my attention. I might still refuse to respond; I might turn away and ignore the "message." Sometimes I did just that—and felt a certain sad pointlessness creep into my life. But when I opened to the leading—when I was faithful—I felt a path opening before me. Stepping onto that path, striding forward, I felt lighter, happier, more myself—despite objections from my "rational" mind.

There is no sharp line or absolute distinction between the immediate quality of lived experience and the explanation or interpretation one may give of that experience. What we sense is structured by what we believe; the sensual is already formed by concepts that we have learned and take for granted. Still, when we Friends speak of leadings and callings, I imagine that the underlying experiential realities to which we point are far more universal than the names that we give them. To insist upon our own terminology to explain these experiential realities and reject alternative belief systems as false or even "heretical," is to assume a dogmatic orthodoxy. It is to place blinders on ourselves and promote intolerance and exclusion, inviting division and conflict. In his superb book, Callings: Finding and Following an Authentic Life (1997), Gregg Levoy puts the point forthrightly:


Calls, of course, beg the question "Who, or what, is calling?" But in attempting to answer this question even an exhaustive list of every name for Soul or Destiny or God would be beside the point. It simply doesn’t matter whether we call it God, the Patterning Intelligence, the Design Mind, the Unconscious, the Soul, the Force of Completion, the Center Court, or simply "life’s longing for itself," as Kahlil Gibran envisioned. It is clear, however that "living means being addressed," as the theologian Martin Buber once said, and whatever or whoever is addressing us is a power like wind or fusion or faith: We can’t see the force, but we can see what it does.

In affirming such an open and inclusive stance, have we drifted so far from the origins of Quakerism that we can no longer claim to be Friends?

Certainly early Friends assumed a theistic, biblically based understanding of leadings and callings. The language of George Fox in his Journal is unabashedly literal and explicit: "The Lord did gently lead me along . . ." "It was upon me from the Lord to go and speak . . . " "The Lord commanded me to go abroad into the world . . ." Similar descriptions are readily found in the writings of other Friends, from the beginning of Quakerism to the present day.

It is also true, however, that what counted most for early Friends were not the words one used to describe one’s spiritual experiences, but those experiences themselves. Fox’s vocal ministry was often directed against the "professors," those who—perhaps emboldened by theological training at Oxford or Cambridge— talked learnedly about religious matters but did not manifest in their own lives the transforming presence of Spirit. Frequently citing 2 Corinthians 3:6, "The letter killeth, but the spirit giveth life," Fox, in his Journal, railed against those who "fed upon words, and fed one another with words, but trampled upon the life, and . . . the blood of the Son of God . . . and they lived in their airy notions talking of him."

In contrast, Fox insisted that faith entails feeling and living from the real Presence. He asked Friends to "Live in the Life of God, and feel it" (Epistle #95, in The Power of the Lord Is Over All, ed. T. Canby Jones). Early Quaker leader Isaac Penington urged a similar spiritual practice: "Sink into the feeling and dwell in the feeling, and wait for the savour of the principle of life" (excerpt in Knowing the Mystery of Life Within, R. Melvin Keiser & Rosemary Moore). Caroline Stephens used the language of feeling to describe her "never- to-be-forgotten" first encounter with Quaker worship; she found herself in "a small company of silent worshipers who were content to sit down together without words, that each one might feel after and draw near to the Divine Presence" (Quaker Strongholds—Quaker Faith and Practice, Britain Yearly Meeting).

If what is essential about religious faith is located in the words one uses to express that faith, then the words must be very carefully parsed. Deviation from "true doctrine" must be rejected— it is an enticement to spiritual death. In contrast, when what is essential to religious faith is located not in the language used to describe one’s "condition" (a term much favored by early Friends), but in that condition itself, then one is freed to use a rich variety of words and metaphors to point out and evoke that condition. The language used by early Friends to describe the workings of the Spirit was extraordinarily varied and metaphorical: Light, Seed, Truth, Christ, Life, Fountain, the pure babe in the virgin mind, the Topstone, the Flame, the Lamb—and many other marvelous images. Whereas orthodoxy favors carefully defined terms with sharply delineated boundaries of meaning, charismatic and mystical faiths foster fountains of poetic images that do not define, but rather evoke, spiritual experience.

The elasticity of religious boundaries among early Friends is at times startling. Howard Brinton, in Friends for 300 Years, writes that when Quaker Josiah Coale was traveling in the New World with George Fox, he wrote, "We found these Indians more sober and Christian-like toward us than the Christians so-called." Another Friend, Elizabeth Newport, found the Seneca Indians on the Cataraugus reservation (in present-day New York State) to be divided into two groups that she named "Pagans" and "Christians." Strikingly, she wrote, "The Pagans believed in Quaker worship and the guidance of the Spirit while the Christians seek information from the missionaries."

While one may legitimately speak of "leadings" and "callings" in some nontheistic systems of belief, other nontheistic uses of these terms lack an essential connection to spiritual reality. A genuinely spiritual leading cannot be merely a "good idea" that I have cooked up, nor can it be an imperative derived from a political ideology or philosophical scheme. Most importantly, if I am following a genuine leading, I am not leading myself, nor am I being led by another human authority figure. Even when I am helped to become aware of a true leading by another person with a deeply discerning spirit, I am called to be faithful not to that person, but to something larger.

The English philosopher of religion John Hick declared that "The function of religion . . is to transform human existence from self-centeredness to reality-enteredness" 
(Introduction to Chatterjee, Gandhi’s Religious Thought). 

True leadings and callings come from reality, not self. 
While great cultural and religious traditions construe reality in widely varying ways, none limits spiritual guidance to purely human sources. 
To be faithful is to respond to that which is larger, higher, and deeper than the purely human; it is to awaken and respond to the mystery that not only encompasses what we are, but much, much more.

Book Review Bahman Zakipour. Izutsu Toshihiko no hikaku tetsugaku

 Book Review

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Correspondences 10, no. 2 (2022): 1–10

Bahman Zakipour. Izutsu Toshihiko no hikaku tetsugaku: shinteki na mono to shakaiteki

na mono no arasoi (“Toshihiko Izutsu’s Comparative Philosophy: A Conflict

between the Social and the Divine”).1

 Tokyo: Chisen Shokan, 2019. 307 + xxiv

pp. ISBN 9784862852915. 5300 yen.

In 1979, in the midst of the Iranian Revolution, the polymath comparative

philosopher Izutsu Toshihiko (1914–1993) fled his post at the Imperial Iranian

Academy of Philosophy and returned to his native Japan. Reinstalled to a

chair at his alma mater, Keio University, he made a final turn from Islamic

philosophy towards Japan’s own philosophical tradition. In this final and most

mature articulation of Izutsu’s thought, language is produced in Buddhist

terms by “linguistic storehouse consciousness” (gengo-arayashiki), and therefore

the meanings of language are all temporary and contingent, just like the states

of existence and mind produced by dependent arising.

Izutsu’s mature work is regarded in Japan as a particularly excellent local

articulation of the philosophia perennis, the belief in an essential unity among the

world’s wisdom traditions, and his books remain popular among philosophically

minded Japanese today. Izutsu provides readers with a thrillingly vast spatial

and temporal definition for the “East,” imagining the Spain of Ibn ʿArabi and

the Greece of Plato as manifestations of an ultimately superhistorical Orient,

equivalent with the source of perennial wisdom described in Islamic philosophy.

From Izutsu, Japanese readers can perceive a basis for discovering a common

“Eastern” wisdom which Japan might share with other non-Western countries.

Izutsu Toshihiko no hikaku tetsugaku is the doctoral dissertation of Bahman

Zakipour, an Iranian philosopher based in Tokyo. Interpreting Izutsu’s work

as a specific approach to comparative philosophy, it is divided into three parts:

1. With the exception of this English title, which is given on the book’s cover page, all

 quotations in this review were translated by the reviewer.

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“The Essence and Consequences of Comparative Philosophy,” “The Significance

of Izutsu’s Comparative Philosophy: Concerning the Divine,” and “A Conflict

Between the Social and Divine: In Search of the Superhistorical Tradition.”

Zakipour analyzes Izutsu’s intent and details some of his ideas as they pertain

to comparative philosophy and mystical experience, but he also reaches the

conclusion that Izutsu was not able to accomplish everything he set out to do,

and in the course of his analysis of the contradictions contained within Izutsu’s

thought, he turns our attention from the finger pointing at the moon to the

intent of the one pointing the finger. Zakipour interrogates our academic and

personal motivations for doing comparative philosophy and complicates the

good-natured desire for sympathy with “the East” in a world of power politics.

Izutsu Toshihiko no hikaku tetsugaku is neither a deconstructive nor a modernist

critique. Part of the book, which I will abbreviate here, attempts to simply outline

Izutsu’s comparative philosophy, demonstrating his good grasp of Islamic

philosophical terms, but this is mixed with accounts of Izutsu’s meetings with

Iranians and discussions of the limitations of his work. Although a brief Englishlanguage synopsis in the back of the book describes it as grounded in Foucauldian

analysis (304), the reader will be hard-pressed to find more than a single reference

to Foucault within its two hundred and seventy pages. The real thesis of the

book, I think, is to propose an inconsistency between Izutsu’s proclamation of

the need for comparative philosophy to obtain “mutual understanding between

nations” and his careful avoidance of opportunities to enter into dialogue with

revolutionary Iranian thought. I believe Zakipour has uncovered an important

issue with Izutsu’s invocation of the specific mystical language of Shia Islam as the

basis for a common “Eastern” mysticism. Zakipour argues that in its reduction to

a subjective, individual phenomenon, mystical experience under Izutsu’s scheme

is “re-religionized” and recaptured for modern secularism.

Introducing the theme of comparative philosophy and values, Zakipour

contrasts Samuel Huntington’s 1998 depiction of philosophical difference as a

“clash of civilizations,” which was for a time predominant in the United States,

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with Iranian Prime Minister Moḥammad Khātamī’s simultaneous call for a

“dialogue of civilizations,” which won favor at the United Nations. For historical

context, he points to the political meaning and social power of comparative

philosophy among premodern Muslims, from Abū Rayḥān al-Bīrūnī (973–

1048)’s praise of Indian philosophy written directly in response to his patron’s

destruction of Hindu temples, to the Mughal prince Dārā Shikōh (1615–1659),

whose inclusive view of Hindu philosophy lost out to the destructive tactics

of his brother Aurangzeb.2

 Zakipour suggests that regardless of historical era,

the project of demonstrating an esoteric unity of differing worldviews through

comparative philosophy is not a purely metaphysical determination made in a

vacuum, but stands in direct conflict with powerful political interests.

Izutsu was employed for four years at public expense in the Shah’s Imperial

Iranian Academy of Philosophy, and in his work, he described the urgent need for

“mutual understanding” between nations, ideally based in the philosophia perennis

(107). Following the Iranian Revolution, Izutsu’s work on Islam remained beloved

among Iranians. However, he always found reasons to avoid direct engagement

with revolutionary Iran. Around 1984, then-President Khāmene’ī (now Supreme

Leader) invited him back to Iran to speak, but Izutsu pleaded illness (167). At

another point in the 1980s, the Iranian ambassador to Japan urged Izutsu several

times to give a speech at the embassy, at one point even offering to visit him in

his home, but Izutsu refused every time, claiming he was too busy (168).

In a 1984 publication, Izutsu offered a theological perspective on the Iranian

Revolution, asserting with all the firmness of a believer that the occultation

of the twelfth imam in Shia Islam precludes divine authorization for any sort

of secular government. He conceded that Iran is “groping for a way by which

they can live in the current situation of international upheaval” (260), but this

reviewer perceives some connection between his theological objection and his

2. Some other examples of premodern Persian comparative philosophy can be found in Shankar Nair’s Translating Wisdom: Hindu-Muslim Intellectual Interactions in Early Modern South Asia (California: University of California Press, 2020).

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real-life hesitance to engage with representatives of post-revolutionary Iran. If

Izutsu had spoken at the Iranian embassy or engaged in public dialogue with

Iranian Muslims as he was doing with many Japanese intellectuals, his critique

would have been the opening of a lengthy historical and theological discussion,

which he avoided. We might explain this in one of three ways: 1) his theological

objection concealed pragmatic objections to the nation’s new government, 2)

it concealed a more deeply hypocritical distaste for Islamic practice generally,

or 3) Izutsu respected Islamic practice from a distance but was uncomfortable

with directly encountering evangelists or discussing political implementation.

Anecdotal evidence suggests that the final possibility is the most likely.

Izutsu told his student, Mehdi Mohaghegh, that a chance meeting with a

Shia ulama group was the first “spiritual meeting” he had ever experienced. But

despite his fascination with the ulama, he refused to seek out such meetings with

contemporary Shia philosophers in Tehran. Henry Corbin held weekly meetings

in the Velenjak district with an Iranian all-star philosophical circle that included

Seyyed Hossein Nasr, Allāma Tabataba’i, Dariush Shayegan, and Morteza

Motahharī. In a Farsi publication, Nasr has described this Velenjak circle as the

greatest comparative discussion between Islamic and Western philosophy that

had ever taken place since the days of Ibn Rushd. Nasr told Zakipour that he

implored Izutsu countless times to participate in this circle, but Izutsu always

refused, without citing any specific reason (221). Therefore, we see that Izutsu’s

refusal to dialogue directly with Shia intellectuals began before 1979.

In this we can see an enigma emerge in Izutsu’s project. Izutsu tried to ground

his “Eastern” philosophical outlook in Islamic or specifically Shia Muslim

philosophy, yet he rejected every opportunity to hear directly from practicing

Muslims about how philosophy related to their mental and bodily practices and

their general world outlook. Borrowing a phrase from the Syrian philosopher

Ṣādiq Jalāl al-‘Aẓm (1934–2016), Zakipour describes Izutsu’s outlook as “reverse

Orientalism”: the mirror image of Orientalism, produced in the same way through

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essentializing of the East-West distinction. For Izutsu, rather than the East losing

its agency through decadence and degeneracy, it is precisely because “the East” is

too pure, the source of wisdom and light, that it cannot be permitted to engage in

political self-representation. Izutsu did not want to contemplate Iranian Muslims

as living people searching for a way to adapt their “Eastern” beliefs and practices

to the “secularizing” modern language of the Westphalian nation-state.

To understand how Izutsu idealized an “Eastern” purity and situated it

against academic philosophy, Zakipour contrasts his methodology with that

of Paul Masson-Oursel (1882–1956), progenitor of the modern discipline of

comparative philosophy. While also writing from a place of sympathy, MassonOursel emphasized rigorous historical discipline, grounded in an awareness

that philosophical writing is historically and culturally contingent (53).

Drawing on Corbin’s objections to Masson-Oursel, Izutsu eventually adopted

a “metahistorical” stance, where a certain metaphysical outlook is needed to

evaluate philosophical shifts over time.

Zakipour indicates that several dangers arise from this stance. Without knowledge

of the multivocal histories of a tradition and the foreign languages in which its

wisdom is expressed, concepts may be dislodged from their historical context

and essentialized as ahistorical, “perennial” truths. Meanwhile, from a political

perspective, such a stance may be used to construct idealized national identities,

and to center specific worldviews at the expense of worldviews deemed peripheral.

In short, because Izutsu’s stance is super-historical, he lacks the grounds to evaluate

the sociopolitical contingency of philosophical change. Zakipour concludes:

For Izutsu and his collaborators, the encounter between Western and non-Western

philosophies invites the great political risk of undermining spiritual foundations

through the secularization of the world. Therefore, the responsibility and duty of comparative philosophy is to restore mankind’s lost spirituality and discover a way of overcoming secularism. In other words, they believed that comparative philosophies and

ideas could overcome the crisis of secularism by comparing and re-reading the concepts

of spiritual tides in history.

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The transcendence found in superhistoricality should be understood in this context.

While this transcendence is deemed sacred, we will see presently that it is not the [same

type of] sanctity which has been socially constructed as religions from premodern times.

The problem, however, is that within this project for overcoming secularism, this new sacred inevitably becomes re-religionized, that is, recaptured by the system. This is nothing

more than the reification that Corbin, Izutsu, and their collaborators tried to avoid (61).

Izutsu, following Corbin, developed his personal variety of comparative

philosophy “beneath a normative field including divine wisdom, mysticism,

religious experience, mythology, poetry, and morality” (66). Corbin, especially,

insisted that the substitution of social reality for divine reality produced

secularism and nihilism. For Corbin, comparative philosophy provides a way

to escape from social constructionism and overcome the strictures of secular

historiography. While Izutsu did not repeat such harsh critiques of modernity,

he eventually adopted Corbin’s reasoning that the “Eastern” philosophy that

serves as the object of comparative study is only a symbol by which one might

access Islamic philosophy’s superhistorical, esoteric East (mashriq)—the direction

from which light emerges. By this reasoning, not only was Izutsu able to include

ancient Greece and medieval Spain within his definition of “the East,” but

philosophy itself became a “diachronic East,” a superhistorical reality standing

outside of contingent, temporal facts (77).

What exactly is the function of the diachronical and spiritual East?

Zakipour hones in on abstractions in Izutsu’s late work that are closely linked

to his expansive definition of the East. Human consciousness starts out in

what Izutsu calls B-territory, guided only to perceive differentiation. The

mystical experience, which Izutsu identifies with the Arabic fanā, awakens the

consciousness to undifferentiated reality, the “light of lights” (nur al-anwār) or

in Izutsu’s terminology A-territory. However, original reality is completely

beyond differentiated language. In the subsequent transition, identified as baqā’

or the Sufi state of enlightened existence, those with knowledge of reality try

to use language to express it to the world. This Izutsu describes as M-territory,

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a medial state in between the undifferentiated Real and the dependently arisen

worlds of essences and forms (157).

While this seems like a straightforward presentation of Islamic mysticism,

Zakipour takes issue with how Izutsu makes mystical experience the only basis

of any legitimate knowledge:

Certainly, Izutsu and Corbin’s objective is to overcome the problems and crises of the

present world (B-territory). However, their method of resolving this is to search for the

unmanifest territory (M-territory). M-territory is something obtained through mystical

experience, and only the mystic or the ascetic can envision phenomena and “understand”

(or “interpret”). In other words, it seems the general public will never be able to envision

and “understand.” Can the “understanding” of M-territory never be more than personal

and subjective? . . . Because sociopolitical problems and crises are attached to B-territory,

does that mean their resolution must be sought within B-territory? . . . When [Izutsu and

Corbin] argue for superhistoricity and superregionality, taking infinitude for granted,

they take us beyond the constraints of specific societies, times, and politics. They have

no language to talk about the appearance of an overturned politicality (161–2).

For me, Zakipour’s critique hits the mark not because I know that it perfectly

coincides with Izutsu’s large body of work, but because it matches perfectly with

the sociological mystery that Zakipour uncovered through interviews with various

participants of the Imperial Iranian Academy of Philosophy, summarized above.

Izutsu constructed a type of esoteric knowledge which can be hardly spoken of

except in reference to itself, so he was necessarily wary of dialogue with others

who claimed both understanding of esoteric knowledge and the ability to use that

knowledge as a solution for this-worldly problems. As Zakipour concludes:

For Izutsu, religious ideas belong to the territory of creative imagination, and those

ideas cannot be reduced to the sociopolitical phase. If religious ideas were reduced to

the sociopolitical phase, they would become no more than “external things.” . . . Izutsu’s

comparative philosophy reduces all phenomena to the territory of creative imagination,

or to unchanging essences. . . . But Khomeinī’s thesis and the Iranian Revolution broke

through the wall separating “internal” from “external” (260–61).

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Why exactly did Izutsu construct such a peculiar hermeneutic? I disagree with

Zakipour that this aspect of his thought was merely influenced by Henry Corbin.

We can already see idiosyncrasy in Izutsu’s Ethico-Religious Concepts in the Qur’an, which

was originally published in English in 1959 before his direct collaboration with

Corbin began. Zakipour observes that while this book describes the Qur’an as a

“sacred teaching,” Izutsu contradicts himself by ignoring the Qur’anic text’s embeddedness within the Abrahamic tradition as well as the biographical traditions of the

Prophet Muhammad, completely rejecting it as a teaching dependent on inherited

knowledge and religious expertise (99). Based on this novel and rather modernist

assertion, Izutsu creates a justification to completely ignore centuries of traditional

Islamic exegesis or tafsir. (Zakipour incorrectly claims that past researchers have

“said nothing” about this. While it is overlooked in Japan and perhaps Iran, Izutsu’s readers in Turkey and Malaysia have been pointing this out for some years).3

Keeping this in mind, Zakipour seems too quick to merge Corbin with Izutsu.

He writes that Izutsu adopted Corbin’s “mysticism (gnosis) as an ‘antidote,’ so to

speak, against the spread of secularism and Western intellectualism” (85), and at several points he quotes Corbin’s assertion that “Shiism is the gnosis of Islam,” but he

never explains Corbin’s definition of gnosis. For Corbin, gnosis is “not a teaching

for the masses, but an initiatory teaching passed on to each specially chosen disciple.”4

 Izutsu was not interested in this type of gnosis and the term “gnosis” only

rarely appears in his own work. In Izutsu’s conception, ultimate reality is expressed

through terms like “nameless,” “nothingness,” “void,” or “zero-point of consciousness.” Hence, Izutsu’s position is that regardless of whether one is speaking esoterically or exoterically, there is no special knowledge to be obtained nor teaching to be

initiated into.5

 What Izutsu considers “Eastern” wisdom or knowledge is a method

3. Ismail Albayrak, “The Reception of Toshihiko Izutsu’s Qur’anic Studies in the Muslim World:

With Special Reference to Turkish Qur’anic Scholarship.” Journal of Qur’anic Studies 14.1 (2012): 73–106.

4. Henry Corbin, Cyclical Time and Ismaili Gnosis (Boston, MA: Kegan Paul, 1983), 153.

5. Sawai Yoshitsugu, “The Structure of Reality in Izutsu’s Oriental Philosophy,” Intellectual

Discourse 17 (2009): 143.

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of relating between this ultimate nothingness (here meant in the Buddhistic, not

nihilistic, sense) and contingent reality.

This anti-gnostic aspect of Izutsu’s philosophy seems to me to fill in some blanks

in Zakipour’s thesis. We should consider reading Izutsu’s uniquely liberal reading

of the Qur’an and his segregation of the Shia imaginal from political practice in

light of his beliefs about ultimate reality. We might consider that Izutsu’s work

focuses on the medial or revelatory imagination, which Izutsu calls “M-territory,”

because his beliefs about mystical experience and about the liminality produced in

“M-territory” are similar to those of Muslim theologians, while his beliefs about

the eternal reality (“A-territory”) accessed through such experiences seem to differ.

Izutsu could have been hesitant to enter into dialogue with political Islam precisely

because it would require confronting the content of eternal truth.

Twentieth century arguments for esoteric access to traditional truths, both at

the academic and religionist levels, frequently employed Corbin’s language of traditional philosophy and religion as a redoubt, a mental position from which one

could make a last stand against the rising tide of global “nihilism.” The security

of tradition, the confidence coming from a proper orientation, allowed one to

“ride the tiger” of modernity. The most complete academic treatment of esoteric

traditionalism to date, Mark Sedgwick’s Against the Modern World: Traditionalism and

the Secret Intellectual History of the Twentieth Century (Oxford University Press, 2004),

focuses on the most committed believers in redoubt, but it became a common

refrain among traditionalist intellectuals, as seen in Alaistair MacIntyre’s throwaway reference to the coming of “St. Benedict” of the secular age at the end of his

After Virtue (Indiana: University of Notre Dame Press, 1981).

Japan’s attitude to the Copernican shifts of modernity is markedly different

from the West, so it is not unexpected that Izutsu is among the most openminded of the perennialist or traditionalist school of twentieth-century religious

philosophers. While he envisions a “spiritual East” which conceals esoteric

truths, readers will be hard pressed to identify in Izutsu’s work the combative

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anti-modernism of a René Guénon. What fascinates me about Zakipour’s

interpretation of Izutsu is that he locates in Izutsu’s work the quietly outlined

social and theological boundaries of his intellectual redoubt: the social in his

anxious relationship with political Islam, and the theological in his definition of

the “spiritual East” by a cordoned-off “M-territory.” Furthermore, in reminding

us of the warm reception Izutsu’s works found among Iranian revolutionary

thinkers, Zakipour shows that the undoing of these protective barriers began, if

unconsciously, almost fifty years ago.

Avery Morrow

contact@avery.morrow.name

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이 도서는 <개념-뿌리들 1>의 개정판입니다.
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이 도서는 <개념-뿌리들 2>의 개정판입니다.
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양장본
744쪽

책소개
‘소운 이정우 저작집’의 5권. 2004년에 출간한 <개념-뿌리들> 1, 2권을 합본한 책이다. 철학을 공부하고자 하는 이들이 늘 부딪히는 문제를 요약하면 ‘개념’이라고 할 수 있다. 한 개념을 알기 위해 공부를 하다 보면 알지 못하는 다른 개념들 때문에 제풀에 지치기 마련이다. 그러나 이 중에는 이 책 저 책에 자주 등장하는 개념들이 있기 마련이다. 원인, 자연, 운명, 존재, 무한, 영혼, 선악, 정의 등이 대표적이다. 이 책은 철학 공부의 기초 체력을 기르기 위해 마련된 이런 개념들의 뿌리와 역사(개념사)를 15강에 걸쳐 다루고 있다.



목차


저작집에 부침
개정판 머리말_ 이미지와 개념
초판 머리말
서강_ 개념-뿌리란 무엇인가

제1부
1강_ 원리, 원인
2강_ 자연
3강_ 운명, 필연, 우연
4강_ 존재, 실재, 실체, 본질
5강_ 하나와 여럿
6강_ 무한과 유한
7강_ 범주
8강_ 인식, 진리

제2부
9강_ 영혼, 정신
10강_ 인성
11강_ 덕
12강_ 선, 악
13강_ 국가, 법
14강_ 정의
15강_ 기예, 창조

개념 찾아보기 | 인명 찾아보기

접기
=====

책속에서


“이 강의는 철학에 입문하려는 분들을 위해 기초 개념들을 검토해 보는 자리입니다. 말하자면 철학이라는 세계의 문을 여는 강의라고 할 수 있겠죠. 어떤 세계든 그 문을 열기 위해서 가장 기본적으로 알아야 할 것은 그 세계의 입구에 존재하는 기본적인 개념들입니다. …… 그 중에서도 수천 년의 역사에 걸쳐서 사라지지 않고 계속 재규정되... 더보기
P. 514한국에서는 진정한 의미에서의 개인주의가 성숙하지 않았습니다. 상업적-자본주의적 개인주의만이 있을 뿐이죠. 진정한 의미에서의 다중의 형성이 절실합니다. 개인주의는 사회주의-넓고 느슨한 의미-를 전제합니다. 왜냐하면 사회 정의를 비롯해 사회적인 차원이 건강해야 그 안에 개개인의 의미도 살아나기 때문이죠. 역으로 개인주의가 전제되지 않... 더보기 - Hubris
P. 12인간이라는 주체가 이 무수히 다양한 것들을 붙잡기 위해 사용하는 게 바로 *개념인 것이죠.

왜 붙잡아야 할까요?
아무리 경험을 많이 해도 개념을 가지고 그것들을 파악하지 못할 경우, 그 경험들은 어떤 인상이나 희미한 기억이나 순간적인 느낌 같은 것들로 지나가 버리기 때문이죠.

그렇게 그냥... 더보기 - Cinema Paradiso
P. 13보다 적극적인 맥락에서는, 단순히 경험 자체에만 머물기보다 그 *경험의 *의미를 *이해하기 위해서 반드시 *개념이 필요합니다.

개념을 서구어로 concept이라 하는데, 이때 ‘cept’라는말에는 ‘잡다’라는 뜻이 함축되어 있어요.

축구를 할 때 ‘inter-cept’라는말은 중간에 공을 잡아서... 더보기 - Cinema Paradiso
P. 13요컨대 *개념이 없다면 우리의 *경험은 흘러가는 *물처럼 그냥 다 지나가 버리거나, *설사 기억한다 해도 그 *의미를 이해할 수 없는 것으로 남습니다.

*개념이 *경험을 포착해 주고 또 *이해할 수 있는 것으로 만들어 주는 것이죠. - Cinema Paradiso
P. 13역으로 말해서 *개념에 *너무 익숙할 때, 모든 *직접적인 경험들을 *개념을 통해서만 *이해하려고 한다.

그럴 때 오히려 *개념이 *세계와의 *직접적인 만남을 *왜곡시킬 수도 있다.

때문에 개념을 통해서 경험이 포착되어야 하기도 하지만, 또한 역으로 경험을 통해서 개념이 풍부한 내용을 갖추어야 ... 더보기 - Cinema Paradiso
*개념이란 *인간으로 하여금 *그냥 사는 존재가 아니라 *자신의 삶을 *사유할 수 있는 *존재로 만들어 줍니다.

그래서 개념이란 우리에게 참으로 소중한 것이죠. - Cinema Paradiso
P. 14개념이라고 할 때, ‘槪’라는 단어는 평미리치는 것을 말합니다.

나무를 판판하게 고르는 것을 뜻하죠.
그래서 우리는 복잡한 경험들이 특정한 개념 z을 통해서 일반화되고 추상화되고 평균화된다고 할 수 있습니다. - Cinema Paradiso


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저자 및 역자소개
이정우 (지은이)


소운(逍雲) 이정우(李正雨)는 1959년 충청북도 영동에서 태어났고 서울에서 자랐다. 서울대학교에서 공학과 미학 그리고 철학을 공부했으며, 아리스토텔레스 연구로 석사학위를, 푸코 연구로 박사학위를 받았다. 1995~1998년 서강대학교 철학과 교수, 2000~2007년 철학아카데미 원장, 2009~2011년 어시스트윤리경영연구소 소장을 역임했으며, 현재 소운서원 원장(2008~ )과 경희사이버대학교 교수(2012~ )로 활동하고 있다. 소운의 사유는 ‘전통, 근대, 탈근대’를 화두로 한 보편적인 세계사의 서술, ‘시간, 사건, 생명’을 중심으로 하는 사건의 철학, 그리고 ‘진보의 새로운 조건들’을 탐색하는 실천철학의 세 갈래로 진행되어 왔다. 철학사적 저작으로는 『신족과 거인족의 투쟁』(그린비, 2022), 『세계철학사 1: 지중해세계의 철학』(길, 2011), 『세계철학사 2: 아시아세계의 철학』(길, 2018), 『세계철학사 3: 근대성의 카르토그라피』(길, 2021), 『소은 박홍규와 서구 존재론사』(길, 2016) 등이 있으며, 존재론적 저작으로는 『사건의 철학』(그린비, 2011), 『접힘과 펼쳐짐』(그린비, 2012), 『파라-독사의 사유』(그린비, 2021) 등이, 실천철학적 저작으로는 『천하나의 고원』(돌베개, 2008), 『전통, 근대, 탈근대』(그린비, 2011), 『진보의 새로운 조건들』(인간사랑, 2012) 등이 있다. 현재는 『세계철학사 4: 탈근대 사유의 갈래들』, 『무위인-되기: 세계, 주체, 윤리』를 집필하고 있다. 접기

최근작 : <신족과 거인족의 투쟁>,<세계철학사 3>,<파라-독사의 사유> … 총 83종 (모두보기)


출판사 소개

최근작 : <이인>,<러시아 문학, 니체를 읽다>,<가족과 국가는 공모한다>등 총 622종
대표분야 : 철학 일반 2위 (브랜드 지수 161,610점), 여성학/젠더 10위 (브랜드 지수 29,605점), 고전 22위 (브랜드 지수 148,880점)

======

출판사 제공 책소개

철학 초심자를 위한 ‘개념사’ 강의!
―소운 이정우의 사유를 집대성한 저작집의 제5권

‘소운 이정우 저작집’의 5권 『개념-뿌리들』은 2004년에 출간한 『개념-뿌리들』 1, 2권을 합본한 책이다. 철학을 공부하고자 하는 이들이 늘 부딪히는 문제를 요약하면 ‘개념’이라고 할 수 있다. 한 개념을 알기 위해 공부를 하다 보면 알지 못하는 다른 개념들 때문에 제풀에 지치기 마련이다. 그러나 이 중에는 이 책 저 책에 자주 등장하는 개념들이 있기 마련이다. 원인, 자연, 운명, 존재, 무한, 영혼, 선악, 정의 등이 대표적이다. 이 책은 철학 공부의 기초 체력을 기르기 위해 마련된 이런 개념들의 뿌리와 역사(개념사)를 15강에 걸쳐 다루고 있다.

<개념-뿌리들의 중요성>
우리 삶에서 개념이 왜 중요한가? 만약 개념이 없다면 우리가 경험한 것들은 흘러가는 물처럼 지나가 버릴 것이기 때문이다. 설혹 그것을 기억한다 할지라도 그 의미를 이해할 수는 없을 것이다. 개념이 경험을 포착해 주고 그것을 이해할 수 있는 것으로 만들어 준다. 막연하고 모호했던 경험들이 개념을 통해서 정리가 되고 의미를 부여받게 되는 것이다. 개념은 인간으로 하여금 단순한 물리적 존재로서 살아가는 존재가 아니라 자신의 삶을 사유할 수 있는 문화적 존재로 만들어 준다.
특히, 이 책에서 문제 삼고 있는 개념들은 수천 년 역사에서 사라지지 않고 끊임없이 재규정되고 있는 개념들이다. 즉 일상어이기도 하고 철학 개념이기도 한 개념들인 것이다. 존재와 무, 우연, 가능, 필연, 하나와 여럿, 무한과 유한 등등의 개념들은 인류가 존재하는 한 지속될 개념들이다. 이렇게 일상적이기도 하고 철학적이기도 한 개념들은 개념들 중에서도 난해하고 복잡하다. 각 개념에 사유의 역사가 접혀 들어가 있기 때문이다.
이런 개념 속에 접혀 들어가 있는 사유의 역사, 즉 개념-뿌리들을 추적하는 것이 이 책의 목표이다. 그리고 개념-뿌리들의 역사를 검토하는 작업, 즉 ‘개념사’(槪念史)는 관심 분야에 상관없이 사유하는 사람이라면 마땅히 갖추어야 할 기초이다. 철학이 인간 활동의 기초라면, 그 철학의 기초는 개념-뿌리들을 이해하는 것이다. 기초가 되어 있지 않은 상태에서는 현대의 최신 철학을 접해 봐야 막연한 이해에 그칠 뿐이다.

<동서양을 가로지르는 사유>
개념들은 철학 개념, 경제학 개념, 생물학 개념 등등 분야별로 나누어 이야기할 수도 있고, 고대, 중세, 근대 등 시대별로 나누어 이야기할 수도 있다. 그리고 지역별로 나누어 이야기할 수도 있는데, 개념-뿌리들의 대다수는 그리스 문명, 인도 문명, 동북아 문명, 이 세 문명에서 나왔다고 할 수 있다. 특히, 오늘날까지 우리가 쓰고 있는 핵심적이고도 기본적인 개념-뿌리들은 대부분 그리스 문명에서 발아하였다. 오늘날의 철학 지형도를 놓고 볼 때 그리스 철학을 정확하게 알면 철학세계 절반을 아는 것과 마찬가지라고 할 정도이다. 이 책은 난해하기로 악명 높은 데리다나 들뢰즈 철학도 그리스 철학에 정통하면 접근하기 어렵지 않은 사유라고 주장한다. 왜냐하면 대부분의 서구 철학들이 그리스 철학을 변형시킨 것들이거나 극복하면서 나온 것들이기 때문이다.
그러나 동북아 철학 전통도 간과할 수 없는데, 그 이유는 첫째, 세계에서 유일하게 자체의 전통과 인도 전통, 서구 전통이라는 세계철학사의 3대 갈래를 모두 흡수한 전통이기 때문이고, 둘째 오늘날도 여전히 동북아 세계에, 즉 우리 세계에 영향을 미치고 있기 때문이며, 셋째 그렇기 때문에 이 철학 전통은 모든 개념-뿌리들이 혼효되어 있는, 개념들의 용광로 같은 곳이라고 할 수 있기 때문이다. 다만, 재료들이 널려 있을 뿐 융합되어 보편적인 것으로 생산되지 않기 때문에 정체된 상태로 남아 있는 듯 보인다.
이 책은 개념-뿌리들을 펼치는 과정에서 그리스 철학으로 먼저 향하지만, 동북아적 맥락을 놓치지 않고 함께 설명함으로써 종합 내지는 보편성을 지향하고 있다. 예컨대 ‘존재’를 설명할 때는 먼저 그리스로 가 파르메니데스, 플라톤의 이데아, 아리스토텔레스의 존재론을 말했다가, 동북아로 와 유(有), 무(無), 공(空), 태극(太極) 등의 개념을 말한 뒤, 마지막으로 현대 존재론을 정리해 주는 식이다. 즉, 개념-뿌리를 깊게 드리울 수 있도록 체계적인 강의를 하고 있는 것이다. 철학사나 현대 철학에 바로 뛰어들다 질식하기보다 이 책 『개념-뿌리들』을 통해 복잡하기 이를 데 없는 철학 개념들의 처음으로 돌아가 차분히 사유의 기초를 세워 볼 수 있을 것이다. 접기


평점 분포

9.7


철학을 공부하고자 한다면 꼭 한 번 읽어야 할 책. 그러나 짤라서 읽으면 흐름상 이해가 힘드니 읽기 시작했다면 개념하나(30페이지?)는 다 읽어야 다음날 읽은데를 또 복습하는 일을 예방
책을베고자는남자 2013-05-12 공감 (3) 댓글 (0)



1장을 넘기기 시작하면 한자와 그리스어가 출몰하기 시작합니다.
그렇기에 한자와 그리스어에 취약하신 분들은 1장 넘기기 전에 맨 뒷 페이지에 있는 ˝개념정리˝를 먼저 선 정독, 필기 후 그 다음 1장으로 넘어가시길 바랍니다. 이건 선택이 아니라 필수사항입니다.
alskrhf15 2019-04-15 공감 (3) 댓글 (0)



주변에 철학입문서를 추천할 때 꼭 포함하는 책입니다. 가벼운 입문서와 철학사 사이에 읽기를 추천합니다. 분량상 개념에 대한 설명이 부족하기 쉬운 철학사책을 읽는데 도움이 많이 됩니다. 요즘은 종이책보다 전자책을 주로 읽는데 전자책으로도 나와서 반갑습니다.
엘리아데 2017-07-17 공감 (1) 댓글 (0)


도전해볼만하다!
고잔여름 2015-02-01 공감 (0) 댓글 (0)




삽시다.
잉순이 2016-12-15 공감 (0) 댓글 (0)

마이리뷰
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[마이리뷰] 개념-뿌리들

이 책은 서양철학을 중심으로, 중심이 되는 개념의 미묘한 차이를 설명해 주는 책이다.

이 책에서 다루는 주제는 원리/원인, 자연, 운명/필연/우연, 존재/실재/실체/본질, 하나와 여럿, 무한과 유한, 범주, 인식/진리, 영혼/정신, 인성, 덕, 선/악, 국가/법, 정의, 기예/창조이며, 이러한 주제에 대해 시간적, 공간적으로 분석을 하고 있다.
이 책의 구조는 마치, 베틀에서 날줄과 씨줄을 통해 베를 짜는 것처럼, 개념을 머리속에서 정리될 수 있도록 구성되어 있다.

시간적인 분석을 예를 들면, 파르메니데스의 `the one`과 플라톤의 `Idea`의 차이를 들 수 있다. 파르메니데스는 세계의 참된 모습을 `the one`으로 설명하고 있다. 유일부동한 일자(一者)라는 의미인데, 파르메니데스는 존재만 인정하는 반면, `무`는 인정하지 않고 있다는 것이다. (p176) 이에 반해, 플라톤은 이데아를 이야기하지만, 그 이데아가 하나의 존재로만 존재하는 것이 아니라는 다자성을 이야기하는 면에서 차이가 있다(p178) 는 내용으로 철학자들이 생각하는 `존재론`의 차이를 밝혀주고 있다.
(파르메니데스와 플라톤이 거의 동시대여서, 시간적인 분석 차이라 하기에는 좀 무리한 점도 있는것 같다.)
이러한 방식으로 동일 주제에 대해 고대 탈레스, 아낙시만드로스로부터 시작해서, 비교적 현대철학에 속하는 미셸 푸코, 니체에 이르기까지 철학자들의 정의(定意)를 폭넓게 비교제시하여, 보다 구체적으로 그들의 주장을 생각해 볼 수 있게 한 점이 장점이다.

공간적인 분석은 서양 철학에서의 개념차이만 아니라, 여기에 동양철학을 비교제시 하는 방식을 통해 독자의 이해를 도와준다. 예를 들어, 이 책 2강 자연에서 `플라톤과 아리스토텔레스의 철학이 동북아의 리기(理氣) 이원론에 해당한다고 한다면, (理는 형상-form-에 해당하고, 氣는 질료-matter-에 해당한다(p101)`는 설명을 통해 동/서양철학을 비교제시하고 있으며, 이를 통해 보다 쉽게 개념 접근이 가능하도록 도와 주고 있다.

전체적으로, 이러한 구조로 되어 있어 철학 입문자들의 입문서적으로 좋다는 생각이 든다. 철학사전을 보더라도, 이러한 주요 개념에 대해 설명이 자세히 되어 있는 경우는 드물기에, 큰 틀을 짜는 측면에서 유용한 책이다.
다만, 입문자를 대상으로 한 저작의 특성상 각 철학파들의 한계 및 비판점에 대한 논의가 상대적으로 약한 점을 감안하여, 이 책만 읽고서 여기에 나오는 내용이 철학자 및 철학학파의 모든 것이라 생각하는 판단 오류는 범하지 말아야 할 것이라 생각한다.
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겨울호랑이 2016-06-01 공감(41) 댓글(10)
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‘읽다 만 책, 마저 읽기’ 한가위 프로젝트 2



소운 이정우 선생의 역작!

가까이 두고 읽고 또 읽어 마땅한, 농밀한 교과서.

완전히 익혀 두고픈, 별점을 다는 것이 무의미한, 너무나 훌륭한 책이다.

개념을 탑재하고 싶으시다면 필독!




당장 급박한 현안(?)이 없는, 오늘과 같이 '무슨 책을 읽을까'를 고민할 여유가 있는 날, 한 챕터씩 읽곤 하였는데, 그 추이가 자못 흥미롭다. 정리해놓고 보니 무슨 명절 이벤트처럼 읽은 것 같다. 여러 번 꼼꼼히 읽은 장들이 몇 개 있다.




2014. 8. 10. (일) 서강, 14강

2014. 8. 11. (월) 12강

2014. 10. 5. (일) 1강 (개천절부터 시작된 사흘째의 휴일)




2015. 1. 20. (화) 2강

2015. 2. 19. (목) 3강 (설날)

2015. 2. 21. (토) 4강 (수요일부터 시작된 5일간의 설 연휴 중 사흘째 날)

2015. 10. 4. (일) 5강 (개천절 다음날이기도 하다)




2016. 7. 2. (토) 8강

2016. 9. 27. (화) 13강

2016. 12. 25. (일) 6, 7강 (크리스마스)




2017. 10. 4. (수) 9, 10, 11, 15강 (추석. 부분 부분을 이전에 읽긴 하였는데, 이번에 한 호흡으로 마저 읽었다)




나 자신도 꾸역꾸역 완독하는데 위와 같이 3년에 가까운 세월이 걸려버렸지만(그만큼 소화할 내용의 밀도가 높기도 하다), 선물받은 책을 '읽을' 것으로 기대되는 벗들에게 '단 한 권'을 선물하고 싶을 때 집어 들곤 하였던 책이다(나도 역시 친구로부터 추천받아 샀다).




이참에 이정우 선생의 (단독)저서와 번역서들을 정리하여 본다. 올해는 아직 출간된 책이 없는 모양이다. 인생의 '지도리'에서 큰 '감응(affection)'을 주었던 책들이 많다. 상당수를 구판으로 읽었던 과거의(?) 대표작들은 '저작집' 시리즈로 다시 출간되었는데, 『담론의 공간』, 『가로지르기』가 시리즈 첫 권인 『객관적 선험철학 시론』으로 묶여 나왔다. 정리하면서 보니 몰랐던 책들이 있다. 공동저서까지 범위를 넓히면 목록이 훨씬 늘어난다. 참 꾸준하시다는 것을 새삼 느낀다.















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묵향 2017-10-04 공감(7) 댓글(1)
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