An Amish Paradox: Diversity and Change in the World's by Charles E. Hurst, David L. McConnell

By Charles E. Hurst, David L. McConnell

Holmes County, Ohio, is domestic to the most important and so much various Amish group on the planet. but, strangely, it is still rather unknown in comparison to its well-known cousin in Lancaster, Pennsylvania. Charles E. Hurst and David L. McConnell performed seven years of fieldwork, together with interviews with over two hundred citizens, to appreciate the dynamism that drives social switch and schism in the payment, the place Amish companies and nonfarming employment have prospered. The authors contend that the Holmes County Amish are experiencing an exceptional and intricate means of switch as their expanding entanglement with the non-Amish marketplace reasons them to reconsider their spiritual convictions, kin practices, academic offerings, occupational shifts, and well-being care options.

The authors problem the preferred photo of the Amish as a homogeneous, static, insulated society, exhibiting how the Amish stability tensions among person wishes and group values. They locate that self-made millionaires paintings along suffering dairy farmers; winning girl marketers reside round the corner to stay-at-home moms; and youths either include and reject the coming-of-age ritual, rumspringa.

An Amish Paradox captures the complexity and creativity of the Holmes County Amish, dispelling a twin of the Amish as a vestige of a bygone period and exhibiting how they reinterpret culture as modernity encroaches on their special lifestyle.

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But they have all been more or less staunch in their insistence that strong, violent emotion—the sort that is said to sweep us away—is at best untoward and often disastrous, even fatal. 3 Why should spirituality always be considered quiet, calm, solemn? Spirituality is also that erotic conception of life suggested by such poets as Homer, Byron, and (Allen) Ginsberg, occasionally weighted down with despair and Weltschmertz, perhaps, but part and parcel of an erotic spirituality that goes back to Plato, the Orphic religions, Hebrew mysticism, and the early Christians.

Or, more in line with our experience, we believe (on wholly naturalistic grounds) without appeal to any imposed ideal that there is something of worth in virtually every human being. Every human being (and not necessarily only human beings) has many of the same emotions, enjoys many similar pleasures, suffers much the same pains and liabilities, and is therefore worthy of some respect and fair treatment. We do not need to be told by a higher authority that we are created equal. It is enough that we discover and mutually develop intuitions and institutions of equality and, even more important, of mutual respect.

Spirituality has no boundaries. It is not exclusive (except in the sense that it may take hard work and many years to accomplish). ” It defies comparison. ) So let me say it again, sectarianism is the antithesis of spirituality, but spirituality nevertheless embraces a larger sense of “us,” not only all of humanity but ultimately the world as well. Liberating the Soul of Philosophy Philosophy is an attempt to come to grips with the perennial, personal, and universal human problems of meaning. This is not to deny, as Nietzsche suggested, that there is also a curious “will to truth,” a fascination for puzzles and paradoxes that, once stimulated, may keep buzzing along for years.

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