Book Review.
Schwartz, Barry. Sharpe, Kenneth. Practical Wisdom. The right way to do the right thing. Riverhead Books. 2010.
B.S.- Professor of social theory and social action at Swarthmore College.
K.S.- Professor of political science at Swarthmore College.
Comment. Henry.
Practical wisdom needs to be a part of everyone’s life. The authors have focused on several areas of life where the impacts of practical wisdom are crucial; health care, education and jurisprudence. In these areas the balance between practical wisdom and things like rules, principles and standards is easily lost. When economics drive the ‘bottom line’ practical wisdom becomes a casualty. When standardization becomes a ‘bottom line’ in education the quality of relationships and innovations are impacted. Practical wisdom is the oil that keeps the machinery of life running smoothly avoiding unnecessary wear and tear. This truly a ‘practical book’!
Aristotle is credited with being the author of practical wisdom which he expressed in his book Ethics. “We are ‘born to be wise’ and that capacity needs to be nurtured.” (10)
Whether you are a lawyer, doctor, or a stylist, giving advice regarding people’s choices requires wisdom. For a doctor to be a quality care-giver there is the challenge of balancing “honesty with care and kindness, empathy with detachment”. (19) “Practical wisdom is a kind of jazz” (13) that relies heavily on improvisation not rules.
We are born with an intuitive bent toward wisdom. It happens within a process called “framing and being framed”. (61) To act wisely toward others we need a great deal of empathy which integrates thinking and feeling. “Experience is the machinery of wisdom.” (81)
When wisdom is removed from rules and principles serious problems will arise. “Balancing autonomy and beneficence is an ethical challenge,” (121) for medical professionals which requires wisdom. “Patient-centred care” (128) is now a central principle of medical ethics. Empathy too often becomes a casualty when too much focus is placed on professionalism. “Diagnosis has turned from the ear to the eye.” (139) In education “Overstandardization” (155) has muzzled creative teaching. The quality of health care suffers in health care when the determining factor is cost. Hedonic incentives are a threat to quality health care. “Incentives are blunt instruments.” (188) They erode moral motivation. It is a real challenge for professionals to “find the balance between commitment to doing things that are true to the ‘soul’ of their profession and willingness to do things that keep their institution alive and afloat”.(198)
Among demoralizing institutions banking has set somewhat of a record with its devastating impact on the economy (America).
What can be done about the dilemma of demoralizing institutions? “Good practices encourage wise practitioners who in turn will care for the future of the practice.” (227) Positive changes in institutions are brought about by “system changers”. (214) The Booker decision of 2005 returned some judicial discretion to judges. The establishing of the veterans court provided help for veterans dealing with post-traumatic stress disorder (PTSD). If there is to be such a person as an “ethical lawyer” (240) changes must take place in their education which will include addressing practical wisdom. “Harvard Negotiation and Mediation Clinical Program” (243) provides for the application of practical wisdom in dealing with specific cases. The “Vermont Portfolio Assessment Program” (252) is an attempt to balance standardization with innovative teaching. At Harvard’s Medical School the Cambridge Integrated Clerkship (CIC) program”, (256) integrates ethics with medical training. “Shore Bank” (270) is an example of a level of banking that has a wholesome focus on community and customers rather than just profit.
“Practical wisdom is embedded in the actual practices of being a lawyer, a teacher, a doctor, etc.” (271) It cannot be taught or learned, it is acquired. “Authentic happiness is a combination of engagement, meaning, and positive emotion. It may be achievable individually.” Martin Seligman. The highest level of work, wisdom and happiness is experienced by those “whose work is a calling”. (283) Calling ranks above job and career. Discretion in judgment is fundamental to the development of practical wisdom. “Wisdom is not the mysterious gift of a handful of sages, but the capacity that we all have and need.” (287)
“To flourish, to achieve, demands practical wisdom.” Aristotle.
henrydirksen.blogspot.com
Saturday, August 27, 2011
Saturday, August 20, 2011
Chocolate Wars
Book Review.
Cadbury, Deborah. Chocolate Wars. The 150- year rivalry between the world’s greatest chocolate makers. Douglas & McIntyre. 2010.
Comment.
To use the manufacturing of chocolate as a focus for viewing history is in my opinion an awesome approach. I would love to have had this research resource when I was teaching history to my high school students. What a great way to ‘sweeten up a dry topic’. The author, a Cadbury (no less), has done a great job of giving us a well researched account of how the development of the chocolate industry touched the whole world. Of particular interest to me was the Quaker connection that brought high moral values to economic practices and social responsibilities of the industry, especially in Great Britain. Here is history and economics with a different flavour!
The story of George and Richard Cadbury the founders of the chocolate dynasty is traced briefly. Their Quaker values were reflected in the way they developed and carried on their business. They were the third generation of tradesmen and their grandfather Richard Tapper Cadbury is credited with “leading the family in a new direction of shop-keepers” (8) in Birmingham. They became leaders in the manufacturing industry. Quaker values were the work of George Fox and expressed in “Doctrines, Practice and Discipline”. (39)
In ancient Aztec and Mayan cultures chocolate drinks were used in religious rituals and chocolate was considered “food of the Gods”. (27) In Great Britain workers in any kind of manufacturing were referred to as “wretched little victims of the work houses”. (35) Competition was fierce for those in the chocolate industry. Quakers were not into advertisement on principle. When it was finally accepted as part of business the focus was on quality of product not appeal. Attractive packaging was acceptable.
Henri Nestle and Rodolphe Lundt were Swiss chocolate manufacturers.
In the 1870s Cadbury became involved in social issues that would improve the lives of their factory workers who lived in the slums. They built a factory outside the city in a garden-like setting. They even built cottages on plots of land surrounding the factory that could be rented and even purchased for a reasonable Cadbury financed plan. In Great Britain the ‘chocolate competitors’ were Cadbury, Fry, and Rowntree. By 1881 Cadbury had become an international organization.
Milton Hershey began his ‘rise to fame’ in Pennsylvania. After losing his wealth and health he ended up starting over again in New York where he built a chocolate empire.
Back in Britain George Cadbury’s model community called Bournville became a template for other entrepreneurs who had a concern for their employees. Milton Hershey established such a community in Pennsylvania at Deny Church. George Cadbury and Joseph Rowntree became philanthropists. As part of his political opposition to the Boer War George Cadbury became an owner of a newspaper. This was a costly decision and distracted him from his philanthropic work.
The Cadburys and the Rowntrees became partners of influence causing social reform and striving for peace among the nations. Meanwhile the ‘chocolate war’ continued. In 1914 world attention became focused on WW1. It brought not only much physical suffering but also moral struggles of huge proportions. Pacifism faced very severe tests.
On October 20, 1922, George Cadbury passed away. He was mourned and honoured by many thousands. In America Milton Hershey turned his $60 million company stock into a trust fund “to benefit the orphan boys of the Hershey Industrial School”. (230)
In the 1920s a new company (Mar-O-Bar) owned by Forrest Mars sprang up in America which became a major competitor in the chocolate war. In 1974 this company dethroned Hershey as the leading competitor in America. Towards the end of the 20th century two general food giants took center stage on the world scene, Kraft and General Foods. Cadbury became a ‘casualty’ of Kraft hostile takeover. This ended a 180 year history of Cadbury.
The trusts that were established by the Quaker ‘chocolotiers’ in Britain remained. With demise of Quaker driven corporations there seemed to be a corresponding decline of the Quaker movement.
henrydirksen.blogspot.com
Cadbury, Deborah. Chocolate Wars. The 150- year rivalry between the world’s greatest chocolate makers. Douglas & McIntyre. 2010.
Comment.
To use the manufacturing of chocolate as a focus for viewing history is in my opinion an awesome approach. I would love to have had this research resource when I was teaching history to my high school students. What a great way to ‘sweeten up a dry topic’. The author, a Cadbury (no less), has done a great job of giving us a well researched account of how the development of the chocolate industry touched the whole world. Of particular interest to me was the Quaker connection that brought high moral values to economic practices and social responsibilities of the industry, especially in Great Britain. Here is history and economics with a different flavour!
The story of George and Richard Cadbury the founders of the chocolate dynasty is traced briefly. Their Quaker values were reflected in the way they developed and carried on their business. They were the third generation of tradesmen and their grandfather Richard Tapper Cadbury is credited with “leading the family in a new direction of shop-keepers” (8) in Birmingham. They became leaders in the manufacturing industry. Quaker values were the work of George Fox and expressed in “Doctrines, Practice and Discipline”. (39)
In ancient Aztec and Mayan cultures chocolate drinks were used in religious rituals and chocolate was considered “food of the Gods”. (27) In Great Britain workers in any kind of manufacturing were referred to as “wretched little victims of the work houses”. (35) Competition was fierce for those in the chocolate industry. Quakers were not into advertisement on principle. When it was finally accepted as part of business the focus was on quality of product not appeal. Attractive packaging was acceptable.
Henri Nestle and Rodolphe Lundt were Swiss chocolate manufacturers.
In the 1870s Cadbury became involved in social issues that would improve the lives of their factory workers who lived in the slums. They built a factory outside the city in a garden-like setting. They even built cottages on plots of land surrounding the factory that could be rented and even purchased for a reasonable Cadbury financed plan. In Great Britain the ‘chocolate competitors’ were Cadbury, Fry, and Rowntree. By 1881 Cadbury had become an international organization.
Milton Hershey began his ‘rise to fame’ in Pennsylvania. After losing his wealth and health he ended up starting over again in New York where he built a chocolate empire.
Back in Britain George Cadbury’s model community called Bournville became a template for other entrepreneurs who had a concern for their employees. Milton Hershey established such a community in Pennsylvania at Deny Church. George Cadbury and Joseph Rowntree became philanthropists. As part of his political opposition to the Boer War George Cadbury became an owner of a newspaper. This was a costly decision and distracted him from his philanthropic work.
The Cadburys and the Rowntrees became partners of influence causing social reform and striving for peace among the nations. Meanwhile the ‘chocolate war’ continued. In 1914 world attention became focused on WW1. It brought not only much physical suffering but also moral struggles of huge proportions. Pacifism faced very severe tests.
On October 20, 1922, George Cadbury passed away. He was mourned and honoured by many thousands. In America Milton Hershey turned his $60 million company stock into a trust fund “to benefit the orphan boys of the Hershey Industrial School”. (230)
In the 1920s a new company (Mar-O-Bar) owned by Forrest Mars sprang up in America which became a major competitor in the chocolate war. In 1974 this company dethroned Hershey as the leading competitor in America. Towards the end of the 20th century two general food giants took center stage on the world scene, Kraft and General Foods. Cadbury became a ‘casualty’ of Kraft hostile takeover. This ended a 180 year history of Cadbury.
The trusts that were established by the Quaker ‘chocolotiers’ in Britain remained. With demise of Quaker driven corporations there seemed to be a corresponding decline of the Quaker movement.
henrydirksen.blogspot.com
Sunday, August 14, 2011
Against The Wind
Book Review.
Yohannan, K.P. Against The Wind. Finishing well in a world of compromise. GFA Books. 2004.
K.P.Y.- founder and director of Gospel for Asia.
Comment.
This author (resource) represents the ‘literal and factual’ (to use a term from the last book review) paradigm of Christianity. The author admits that he sees things in terms of black and white. This paradigm has proven successful in the author’s life and the organization he represents. Although he and his wife live in Texas, their ministry is in Asian, third world countries. This may explain why this paradigm works for them. The book is dedicated to those who are involved in the Gospel for Asia ministries and this gives the book a very exclusive focus. The endorsements come from leaders of ministries that represent ‘midcentury (1900’s) missionary endeavours.
Unusual results in ministry happen because of unusual commitment to a “higher calling” (25) and an unusual life style, e.g. working five hours a day and praying five hours a day. Timothy is an example of one who responded to such a higher call. God’s call is specific. It is not a job it is a ministry that is characterized by integrity.
Effective ministries cannot happen without the filling and empowerment of the Holy Spirit. It calls for self-discipline that is of unusual severity impacting every area of one’s life. It always requires courage.
There is no substitute for complete dependence on the Lord in ministry. Disciple making is synonymous with leadership. Suffering is part of a life that is committed to being a Christ-follower. Ten principles are suggested that when followed will avoid the trap of self-centred living.
A work ethic is part of effective ministry. Each day should begin with an hour or two of study of the Word (“Inductive Bible Study method” 150) A servant of God must continually strive for inner holiness. Grace and discernment are basic attributes of spiritual leaders.
The criteria for mentors and mentoring are very high. Evangelism is portrayed as ‘rescuing people (sinners) from a burning building (hell). Finishing well is a choice.
henrydirksen.blogspot.com
Yohannan, K.P. Against The Wind. Finishing well in a world of compromise. GFA Books. 2004.
K.P.Y.- founder and director of Gospel for Asia.
Comment.
This author (resource) represents the ‘literal and factual’ (to use a term from the last book review) paradigm of Christianity. The author admits that he sees things in terms of black and white. This paradigm has proven successful in the author’s life and the organization he represents. Although he and his wife live in Texas, their ministry is in Asian, third world countries. This may explain why this paradigm works for them. The book is dedicated to those who are involved in the Gospel for Asia ministries and this gives the book a very exclusive focus. The endorsements come from leaders of ministries that represent ‘midcentury (1900’s) missionary endeavours.
Unusual results in ministry happen because of unusual commitment to a “higher calling” (25) and an unusual life style, e.g. working five hours a day and praying five hours a day. Timothy is an example of one who responded to such a higher call. God’s call is specific. It is not a job it is a ministry that is characterized by integrity.
Effective ministries cannot happen without the filling and empowerment of the Holy Spirit. It calls for self-discipline that is of unusual severity impacting every area of one’s life. It always requires courage.
There is no substitute for complete dependence on the Lord in ministry. Disciple making is synonymous with leadership. Suffering is part of a life that is committed to being a Christ-follower. Ten principles are suggested that when followed will avoid the trap of self-centred living.
A work ethic is part of effective ministry. Each day should begin with an hour or two of study of the Word (“Inductive Bible Study method” 150) A servant of God must continually strive for inner holiness. Grace and discernment are basic attributes of spiritual leaders.
The criteria for mentors and mentoring are very high. Evangelism is portrayed as ‘rescuing people (sinners) from a burning building (hell). Finishing well is a choice.
henrydirksen.blogspot.com
Thursday, August 11, 2011
The Heart Of Christianity.
Book Review.
Borg, Marcus J. The Heart Of Christianity. How we can be passionate believers today. Harper San Francisco 2003.
M.B.- Professor of Religion and Culture at Oregon State University.
Comment. Henry.
The endorsements of this book focus on Borg’s passion and inclusiveness regarding Christianity. It is seen as crucial to an effective understanding of how Christianity can be relevant in postmodernity. It seems that his vigorous rejection of any and all ‘exclusivism’ of Christianity comes at a price that doesn’t resonate with me. I am impressed by his acceptance of what is good about modernity and applying that to postmodernity. As I was reading my response vacillated between, ‘this is great- to- I’m not so sure about this’. Stimulating and thought-provoking.
There is a new way of seeing Christianity that is emerging in western postmodernity. (It has to do with history, metaphor and sacrament.) Compared to the harder exclusive view of modernity (which focuses on the literal and factual) this view is softer and more inclusive. Central to both views is faith, the afterlife and a Christian life of requirements and rewards. A concern of “bridging the differences” (16) is approached through a focus on the differences not on the conflicts of the two views.
Faith involves believing, trust, fidelity and vision (a way of seeing). To believe (correctly) means to love and implies a relationship. “To be a Christian is to be centred in the God of the Bible. This is a mark not of Christian exclusion but of Christian identity.” (43) It is suggested that an alternative to the infallibility and literalism of the modern paradigm would be a “historical, metaphorical and sacramental understanding of the Bible”. (44) The historical approach gives balance to the literal-factual interpretation. Metaphorical preaching is very much a part of today’s preaching and should also be a part of biblical interpretation. “The point is not to ‘believe’ in a metaphor- but to ‘see’ with it.” (57) e.g. The Bible is to be viewed as a sacrament.
The reality of God is viewed through two ‘lenses’, “supernatural theism and panentheism” (65) A distinction is made between a “pre-Easter Jesus and a post-Easter Jesus”. (83) A metaphorical reading of the gospels adds to the factual stories, e.g. wedding at Cana. “A historical-metaphorical approach (to understand Jesus) matters because it helps us to see the meaning of our Christological language”. (86)
“Born again, is a potential bridge metaphor between the old and the new Paradigms.” (104) Being born again is explained in the New Testament as dying and rising, a concept central to early Christianity. The cross, “the single most universal symbol of Christianity” (112) illustrates this dying and rising and is thus all about being born again. Being born again can be a dramatic event, e.g. Saul of Tarsus, or it can be a process. It is always the work of the Holy Spirit.
The Christian life is personal (being born again) but it is also polit6ical (the kingdom of God). The kingdom of God is a very common topic in both the Old and the New Testament. The heart is a common metaphor from scripture. It can be open or closed. Open hearts provide opportunities for “thin places” (149) i.e. spiritual encounters.
Sin has made forgiveness necessary. Sins that result in specific consequences require specific ‘remedies’. Bondage requires deliverance; blindness requires restoration of sight, etc. Salvation and repentance are part of a heart being transformed.
The Christian life comes down to practice. This practice arises out of the reality of being; “created by God, a child of God, beloved of God, and accepted by God”. (191) Formation and nourishment happens within the church community and through personal disciplines. When we practice compassion and justice we are paying attention to God. This is what the Lord requires, “to do justice, to love kindness, to walk humbly with your God”. Micah
The author addresses the challenge of “being a Christian in an age of pluralism’. (207) He rejects any exclusivism of Christianity. To him Christianity is home and this is where he belongs.
Borg, Marcus J. The Heart Of Christianity. How we can be passionate believers today. Harper San Francisco 2003.
M.B.- Professor of Religion and Culture at Oregon State University.
Comment. Henry.
The endorsements of this book focus on Borg’s passion and inclusiveness regarding Christianity. It is seen as crucial to an effective understanding of how Christianity can be relevant in postmodernity. It seems that his vigorous rejection of any and all ‘exclusivism’ of Christianity comes at a price that doesn’t resonate with me. I am impressed by his acceptance of what is good about modernity and applying that to postmodernity. As I was reading my response vacillated between, ‘this is great- to- I’m not so sure about this’. Stimulating and thought-provoking.
There is a new way of seeing Christianity that is emerging in western postmodernity. (It has to do with history, metaphor and sacrament.) Compared to the harder exclusive view of modernity (which focuses on the literal and factual) this view is softer and more inclusive. Central to both views is faith, the afterlife and a Christian life of requirements and rewards. A concern of “bridging the differences” (16) is approached through a focus on the differences not on the conflicts of the two views.
Faith involves believing, trust, fidelity and vision (a way of seeing). To believe (correctly) means to love and implies a relationship. “To be a Christian is to be centred in the God of the Bible. This is a mark not of Christian exclusion but of Christian identity.” (43) It is suggested that an alternative to the infallibility and literalism of the modern paradigm would be a “historical, metaphorical and sacramental understanding of the Bible”. (44) The historical approach gives balance to the literal-factual interpretation. Metaphorical preaching is very much a part of today’s preaching and should also be a part of biblical interpretation. “The point is not to ‘believe’ in a metaphor- but to ‘see’ with it.” (57) e.g. The Bible is to be viewed as a sacrament.
The reality of God is viewed through two ‘lenses’, “supernatural theism and panentheism” (65) A distinction is made between a “pre-Easter Jesus and a post-Easter Jesus”. (83) A metaphorical reading of the gospels adds to the factual stories, e.g. wedding at Cana. “A historical-metaphorical approach (to understand Jesus) matters because it helps us to see the meaning of our Christological language”. (86)
“Born again, is a potential bridge metaphor between the old and the new Paradigms.” (104) Being born again is explained in the New Testament as dying and rising, a concept central to early Christianity. The cross, “the single most universal symbol of Christianity” (112) illustrates this dying and rising and is thus all about being born again. Being born again can be a dramatic event, e.g. Saul of Tarsus, or it can be a process. It is always the work of the Holy Spirit.
The Christian life is personal (being born again) but it is also polit6ical (the kingdom of God). The kingdom of God is a very common topic in both the Old and the New Testament. The heart is a common metaphor from scripture. It can be open or closed. Open hearts provide opportunities for “thin places” (149) i.e. spiritual encounters.
Sin has made forgiveness necessary. Sins that result in specific consequences require specific ‘remedies’. Bondage requires deliverance; blindness requires restoration of sight, etc. Salvation and repentance are part of a heart being transformed.
The Christian life comes down to practice. This practice arises out of the reality of being; “created by God, a child of God, beloved of God, and accepted by God”. (191) Formation and nourishment happens within the church community and through personal disciplines. When we practice compassion and justice we are paying attention to God. This is what the Lord requires, “to do justice, to love kindness, to walk humbly with your God”. Micah
The author addresses the challenge of “being a Christian in an age of pluralism’. (207) He rejects any exclusivism of Christianity. To him Christianity is home and this is where he belongs.
Saturday, August 6, 2011
Robert Service
Book Review.
Mallory, Enid. Under The Spell Of The Yukon. Heritage House Publishing Company. 2006.
Comment. Henry
Enid Mallory has had a career of writing and story- telling. This book is a very gripping biography of one of Canada’s best known poets; Robert Service’s poetry has brought to life and preserved for us the stories of the Yukon that came out of the gold rush days. Life was difficult in the harsh environment of the Great White North. The greed and craze for gold and instant wealth brought out the worst and the best in those who risked all. The reading of this entertaining and informative biography will enhance one’s appreciation of Robert’s poetry. Knowing the author always has a great impact on how his/her writings are accepted and understood. Although there are many details of Robert’s poetry that may be considered factious there is nothing fictitious about the author and his experiences which gave rise to his poetry.
This biography includes some of Robert’s most loved poems.
henrydirksen.blogspot.com
Mallory, Enid. Under The Spell Of The Yukon. Heritage House Publishing Company. 2006.
Comment. Henry
Enid Mallory has had a career of writing and story- telling. This book is a very gripping biography of one of Canada’s best known poets; Robert Service’s poetry has brought to life and preserved for us the stories of the Yukon that came out of the gold rush days. Life was difficult in the harsh environment of the Great White North. The greed and craze for gold and instant wealth brought out the worst and the best in those who risked all. The reading of this entertaining and informative biography will enhance one’s appreciation of Robert’s poetry. Knowing the author always has a great impact on how his/her writings are accepted and understood. Although there are many details of Robert’s poetry that may be considered factious there is nothing fictitious about the author and his experiences which gave rise to his poetry.
This biography includes some of Robert’s most loved poems.
henrydirksen.blogspot.com
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