A PLATFORM FOR THOUGHT AND HUMANITY "In generosity and helping others, be like a river. In compassion and grace, be like the sun. In concealing other's faults, be like the night. In anger and fury, be like dead. In modesty and humility, be like the earth. In tolerance, be like the sea. Either appear as you are, or be as you appear" (Mevlana Rumi) "Wisdom is not a product of schooling but of the life-long attempt to acquire it" (Albert Einstein) (Contact Address: reflectioncafe@gmail.com)
Monday, August 17, 2015
Summer Readings
Our Universities: The Outrageous Reality, Andrew Delbanco
Public Research Universities: Why They Matter, AAAS
The Pope and the Planet, Bill McKibben
What Is Wrong with the West’s Economies?, Edmund S. Phelps
The Mystery of ISIS, NYRB
China: The Superpower of Mr. Xi, NYRB
Dual Enrollment: Is High School the Future of Higher Education?, AHA Forum
What Does It Mean to Think Historically?, Thomas Andrews and Flannery Burke
How Long to the PhD?, Robert B. Townsend
How Do We Learn from History?, James J. Sheehan
After Waterloo, Marco D`eramo
The Failure of the EU’s Technocrats, AI
Escaping the Civil War Trap in the Middle East, K. M. Pollack and B. F. Walter
Friday, May 22, 2015
On Happiness and Serenity

T. Byram Karasu, M.D., is the Silverman Professor of Psychiatry and University Chairman of the Department of Psychiatry and Behavioral Sciences at the Albert Einstein College of Medicine, and Psychiatrist-in-Chief of Montefiore Medical Center. He is the author or editor of more than a dozen books, including the seminal Treatments of Psychiatric Disorders and The Art of Serenity, a New York Times bestseller. He is editor in chief of the American Journal of Psychotherapy and a Distinguished Life Fellow of the American Psychiatric Association. Dr. Karasu is a scholar, renowned clinician, teacher, and lecturer, and the recipient of numerous awards. He lives in New York City and Connecticut. Why did you write The Spirit of Happiness?
In my book, The Art of Serenity, I identified six tenets of soulfulness and spirituality as the basic requirements for happiness: The Love of Others, The Love of Work, The Love of Belonging, Believing in the Sacred, Believing in Unity, and Believing in Transformation. I emphasized that a secular person may cultivate these extraordinary tenets but it will be difficult to maintain them without divine inspiration.
This book begins where the Art of Serenity ended, with the belief in and the love of God. This book will guide you to the next and final step: To become godly.
To believe -- to have faith -- in God means trusting that there is a reason for the existence of everything in this world and beyond, and that there is meaning in its mystery. It means believing that there is a Holy Purpose. To be godly means to resonate with God's Holy Purpose, to bring all your personal and mundane purposes under its umbrella. If you not only have faith, but also become godly, you'll be a recipient of God's help, friendship and boundless generosity in every aspect of your life.
In this book I use the Bible as the only source of reference. Throughout the centuries, men and wisdom have praised the Bible's guidance for truthful living; its cheerful urgings of love and compassion; its eternal lessons of serenity amidst the tribulations and adversities of the world; its tender teachings of the mysteries of life. As Heinrich Heine says in Ludwig Boerne (1840), "Great and wide as the world, rooted in the abysmal depths of creation and rising aloft into the blue mysteries of heaven...sunrise and sunset, promise and fulfillment, birth and death, the whole human drama, everything is in this book. It is the Book of Books, Biblia."
I am not a man of the cloth, merely a student of the human dilemma. Any theologian who reads this book will easily see the hand of a layman at work and I hope will forgive any of my shortcomings. With that proviso, I will present how you can find God's Holy Purpose and become godly. I will describe what godliness means in all aspects of your life, ranging from your career to relationships with your spouse, children, friends, colleagues and even strangers.
Only by being godly can you be strong and successful, find joy and happiness, and live an extraordinarily meaningful existence while leading an ordinary life.
What is your definition of happiness?
How is happiness in adulthood different from the happiness commonly associated with the lost paradise of childhood?
Your book revolves around the concepts and actions of soulfulness and spirituality. Could you explain what you mean by being a soulful and a spiritual person?
The spiritual person "kneels at the feet of all creatures," values everything but holds them loosely. He seeks simplicity and the wisdom of ordinariness. The spiritual individual gratefully wants what he already has and smiles with a sacred optimism.
The spiritual person believes that we all share a common well, a divine womb. In a state of feeling oneness with the universe, he doesn't capture things but beholds the world as one might look at stars. His or her love is a love with no object. It is just love. By such love, passion is transformed to compassion, with joyful recognition that no seed ever sees its flower.
The spiritual person believes in continuity, that we are finite in our presently expressed form, eternal in all other potential forms, that humans, animals, and vegetation all are one product, that eternity is living everywhere and everything.
Why is self-love the first step toward true joy? What distinguishes this vital quality from self-serving narcissism?
What are some of the key mistakes men and women make in their quest for a soulmate?
Given today's unstable economy and competitive pressures, work has become a source of anxiety for workers across the board. Is it possible to find real satisfaction in any job?
On the other hand, there are people who have jobs but are unhappy in what they do or where they do it. It is true that some jobs are easier or better paying than others or better located. However, these factors do not determine one's happiness or unhappiness at work. Such people need to self-reflect, to tease out the unsatisfactory aspect of the job as they perceive it from their personal disposition for dissatisfaction. Some people who complain about their jobs tend to be simply less competent in their specific tasks (thus not rewarded or praised by their superiors) or/and less competent in interpersonal relationships (thus either rejected by their co-workers or frequently in conflict with them). Therefore, inevitably unhappy, they will have the same situation no matter what job they take.
Some other people expect their jobs to provide everything that is missing in their lives, including the meaning of life. They complain about the "meaninglessness" of their work. There is no meaningful or meaningless work; there is only work. The meaning is extracted from any type of work by making a full commitment to it. Meaningfulness is a by-product of one's engagement with one's work. The magical process of transmuting ordinary work into something of true merit requires love of one's work (even seemingly unlovable work) and putting one's signature on it with full energy and singular attention. Such people, whether a doorman or a CEO, have glitter in their eyes. This is the glitter of self-love and self-confidence because as Thomas Moore says, "the love that goes out into your work comes back as self-love."
Why is a sense of belonging crucial to happiness? How can people who live in a guarded suburb or fragmented city far away from their families and close friends begin to create a sense of community?
People in fragmented communities have to make even greater efforts to belong. The cohesiveness of their immediate family becomes even more important for their wellbeing. Through various media, they have to attempt to establish contact with their extended families, schools, social clubs, and/or religious affiliations.
How can life's greatest challenges -- failure, illness, loss -- actually bring people closer to experiencing lasting, joyful serenity?
Losses are partly self-losses. There is no comfort and consolation needed. The divine light is embedded in the darkest shadows that can transfigure that unbearable pain into quiet serenity. Each person who comes through this world is called upon at some time or other to bear some of the weight of the pain that befalls the world, says Gary Zukav. You must learn to hurt better and you must be worthy of your suffering. Illnesses are just extensions of one's health. Everyone gets sick sooner or later. It is the most beaten path. Illnesses are also sacred signals, telling us of our need for realignment and giving us the opportunity to reframe our lives. They may contain messages from the depths of one's psyche that one may be on the wrong track, in the wrong profession, in the wrong relations, in the wrong town, etc. The person must first shift the valence of his life from suffering to calling. One must also focus on not what is wrong with one's body, but on what is right; not with what is broken but with what is not, and remain in harmony with one's divine discontent.
But what happens when one does not tolerate life's challenges well?
What do you see as the toll of our national loathing of old age? What advice can you offer for aging gracefully, in body and in spirit?
Why do nature and history matter to personal happiness?
What words of wisdom can you share for coping with the ultimate fear – dying? How can the terminally ill and their loved ones still find happiness in life?
It is difficult to find happiness at the time of one's own terminal illness or that of a loved one, if the person has not cultivated a philosophy of life and death earlier in his/her life. Such a philosophy can be highly personal or communal, i.e., religion. My personal philosophy is as follows: "eternity" -- permanency -- is the result of a combination of transitory factors; becoming "nothing" is the path to being everything; primordial dissolution is the ultimate serenity. Life is an eternal recycling. We are finite in our presently expressed forms but eternal in all potential forms. Meanwhile, I would suggest that you should not waste time by despairing in thinking of your end, just come to terms with it, and drink deep from the well now.
In your book, you make a powerful case for the importance of religion. Why can't a person live a good and genuinely happy life without adhering to any church's doctrine?
Why do you believe that people all over the planet overwhelmingly and innately believe in God?
What would you most like readers to gain and put into daily practice from their encounter with The Spirit of Happiness?
Ultimately, I would want them not to be afraid of illnesses, despair, losses or death, to give an aim to their life (fortunes as well as misfortunes) and death. This is a wonderful world!
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In the winter of 2003, T. Byram Karasu, M.D., answered some of our questions"
What was the book that most influenced your life?
Monday, February 16, 2015
'50 Ways to Live the Good Life'

- Publisher: HarperCollins Publishers
- Pub. Date: December 2006
Deborah Bigelow - Library Journal
Biography
Table of Contents
Every Day, Commit Yourself to Experiencing the Good Life 4
Be True to All Your Choices 9
Be Responsible-Say No 12
Stand On Your Own Two Feet 15
Information Is Not Inspiration 19
Take Satisfaction in Doing the Right Thing 22
Go After What You Love 25
Have Realistic Expectations 29
Live from the Inside Out 33
Celebrate Simple Ceremonies 36
Reevaluate Your Priorities Regularly 43
Have as Few Regrets as Possible 48
Leave the Safe Harbor 52
Who Knows, It Might Be Good 57
Redefine What Is Beautiful 61
The Power of Flowers 67
Share the Beauty 72
Live with the Objects You Love 75
Why Not Be Comfortable? 80
Maintain Balance Through Your Choices 84
Cultivate Good Energy 87
Cheap Thrills Are Thrilling 91
You Own Your Self 95
Stop Complaining 98
Accept Responsibility 101
Be Aware 104
Your Choices Count Most in a Crisis 107
Faster Isn't Better 109
Reach Out-Literally 113
Privacy Please 116
A Free Day for You 119
Good Design Matters 122
Enough Is Enough 125
Give Yourself Time 130
Get Going 134
Embrace Variety 138
Move On 143
Walk Away 147
See the Big in the Little 150
Surround Yourself with People You Trust 154
Intuition Is Your Guiding Light 157
Never Say Never 160
Understand the Law of Cause and Effect 162
Choose Love for Yourself and Others 165
Do More Things That Make You Happy 168
Trust Your Subjective Well-Being 171
Avoid Perfection in Pursuit of Excellence 176
Get Organized 181
Why Not Now? 186
Wise Choices, Yes, and Good Luck 190
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Source: Barnes and Noble
Wednesday, May 15, 2013
The Value of the Humanities
—Dale A. Brill, chairman of the Florida governor's task force on higher education
Wednesday, January 16, 2013
Can non-Europeans think?
There are many important and active philosophers today: Judith Butler in the United States, Simon Critchley in England, Victoria Camps in Spain, Jean-Luc Nancy in France, Chantal Mouffe in Belgium, Gianni Vattimo in Italy, Peter Sloterdijk in Germany and in Slovenia, Slavoj Zizek, not to mention others working in Brazil, Australia and China.
| "Why is European philosophy 'philosophy', but African philosophy 'ethnophilosophy'?" |
Kant's maxim "act in such a way that your conduct can become a norm for all men in similar conditions" is less simple and obvious than it appears at first sight. What is meant by 'similar conditions'?
| "The world at large, and the Arab and Muslim world in particular, is going through world historic changes - these changes have produced thinkers, poets, artists, and public intellectuals at the centre of their moral and politcial imagination." |
Therefore the agent is the bearer of the "similar conditions" and indeed their creator. That is, he "must" act according to a "model" which he would like to see diffused among all mankind, according to a type of civilisation for whose coming he is working-or for whose preservation he is "resisting" the forces that threaten its disintegration.
Friday, April 01, 2011
10 Tips on How to Write Less Badly
September 6, 2010

Brian Taylor
Most academics, including administrators, spend much of our time writing. But we aren't as good at it as we should be. I have never understood why our trade values, but rarely teaches, nonfiction writing.
In my nearly 30 years at universities, I have seen a lot of very talented people fail because they couldn't, or didn't, write. And some much less talented people (I see one in the mirror every morning) have done OK because they learned how to write.
It starts in graduate school. There is a real transformation, approaching an inversion, as people switch from taking courses to writing. Many of the graduate students who were stars in the classroom during the first two years—the people everyone admired and looked up to—suddenly aren't so stellar anymore. And a few of the marginal students—the ones who didn't care that much about pleasing the professors by reading every page of every assignment—are suddenly sending their own papers off to journals, getting published, and transforming themselves into professional scholars.
The difference is not complicated. It's writing.
Rachel Toor and other writers on these pages have talked about how hard it is to write well, and of course that's true. Fortunately, the standards of writing in most disciplines are so low that you don't need to write well. What I have tried to produce below are 10 tips on scholarly nonfiction writing that might help people write less badly.
1. Writing is an exercise. You get better and faster with practice. If you were going to run a marathon a year from now, would you wait for months and then run 26 miles cold? No, you would build up slowly, running most days. You might start on the flats and work up to more demanding and difficult terrain. To become a writer, write. Don't wait for that book manuscript or that monster external-review report to work on your writing.
2. Set goals based on output, not input. "I will work for three hours" is a delusion; "I will type three double-spaced pages" is a goal. After you write three pages, do something else. Prepare for class, teach, go to meetings, whatever. If later in the day you feel like writing some more, great. But if you don't, then at least you wrote something.
3. Find a voice; don't just "get published." James Buchanan won a Nobel in economics in 1986. One of the questions he asks job candidates is: "What are you writing that will be read 10 years from now? What about 100 years from now?" Someone once asked me that question, and it is pretty intimidating. And embarrassing, because most of us don't think that way. We focus on "getting published" as if it had nothing to do with writing about ideas or arguments. Paradoxically, if all you are trying to do is "get published," you may not publish very much. It's easier to write when you're interested in what you're writing about.
4. Give yourself time. Many smart people tell themselves pathetic lies like, "I do my best work at the last minute." Look: It's not true. No one works better under pressure. Sure, you are a smart person. But if you are writing about a profound problem, why would you think that you can make an important contribution off the top of your head in the middle of the night just before the conference?
Writers sit at their desks for hours, wrestling with ideas. They ask questions, talk with other smart people over drinks or dinner, go on long walks. And then write a whole bunch more. Don't worry that what you write is not very good and isn't immediately usable. You get ideas when you write; you don't just write down ideas.
The articles and books that will be read decades from now were written by men and women sitting at a desk and forcing themselves to translate profound ideas into words and then to let those words lead them to even more ideas. Writing can be magic, if you give yourself time, because you can produce in the mind of some other person, distant from you in space or even time, an image of the ideas that exist in only your mind at this one instant.
5. Everyone's unwritten work is brilliant. And the more unwritten it is, the more brilliant it is. We have all met those glib, intimidating graduate students or faculty members. They are at their most dangerous holding a beer in one hand and a cigarette in the other, in some bar or at an office party. They have all the answers. They can tell you just what they will write about, and how great it will be.
Years pass, and they still have the same pat, 200-word answer to "What are you working on?" It never changes, because they are not actually working on anything, except that one little act.
You, on the other hand, actually are working on something, and it keeps evolving. You don't like the section you just finished, and you are not sure what will happen next. When someone asks, "What are you working on?," you stumble, because it is hard to explain. The smug guy with the beer and the cigarette? He's a poseur and never actually writes anything. So he can practice his pat little answer endlessly, through hundreds of beers and thousands of cigarettes. Don't be fooled: You are the winner here. When you are actually writing, and working as hard as you should be if you want to succeed, you will feel inadequate, stupid, and tired. If you don't feel like that, then you aren't working hard enough.
6. Pick a puzzle. Portray, or even conceive, of your work as an answer to a puzzle. There are many interesting types of puzzles:
- "X and Y start with same assumptions but reach opposing conclusions. How?"
- "Here are three problems that all seem different. Surprisingly, all are the same problem, in disguise. I'll tell you why."
- "Theory predicts [something]. But we observe [something else]. Is the theory wrong, or is there some other factor we have left out?"
Don't stick too closely to those formulas, but they are helpful in presenting your work to an audience, whether that audience is composed of listeners at a lecture or readers of an article.
7. Write, then squeeze the other things in. Put your writing ahead of your other work. I happen to be a "morning person," so I write early in the day. Then I spend the rest of my day teaching, having meetings, or doing paperwork. You may be a "night person" or something in between. Just make sure you get in the habit of reserving your most productive time for writing. Don't do it as an afterthought or tell yourself you will write when you get a big block of time. Squeeze the other things in; the writing comes first.
8. Not all of your thoughts are profound. Many people get frustrated because they can't get an analytical purchase on the big questions that interest them. Then they don't write at all. So start small. The wonderful thing is that you may find that you have traveled quite a long way up a mountain, just by keeping your head down and putting one writing foot ahead of the other for a long time. It is hard to refine your questions, define your terms precisely, or know just how your argument will work until you have actually written it all down.
9. Your most profound thoughts are often wrong. Or, at least, they are not completely correct. Precision in asking your question, or posing your puzzle, will not come easily if the question is hard.
I always laugh to myself when new graduate students think they know what they want to work on and what they will write about for their dissertations. Nearly all of the best scholars are profoundly changed by their experiences in doing research and writing about it. They learn by doing, and sometimes what they learn is that they were wrong.
10. Edit your work, over and over. Have other people look at it. One of the great advantages of academe is that we are mostly all in this together, and we all know the terrors of that blinking cursor on a blank background. Exchange papers with peers or a mentor, and when you are sick of your own writing, reciprocate by reading their work. You need to get over a fear of criticism or rejection. Nobody's first drafts are good. The difference between a successful scholar and a failure need not be better writing. It is often more editing.
If you have trouble writing, then you just haven't written enough. Writing lots of pages has always been pretty easy for me. I could never get a job being only a writer, though, because I still don't write well. But by thinking about these tips, and trying to follow them myself, I have gotten to the point where I can make writing work for me and my career.
Michael C. Munger is chairman of political science at Duke University, a position he has held since 2000.
http://chronicle.com/article/10-Tips-on-How-to-Write-Less/124268/