Books about Ineffable from Amazon.com

The first published work of A. J. Heschel Written between 1927 and 1933 and never published in English before, this is the intimate spiritual diary of a devout European Jew, loyal to the revelation at Sinai and afflicted with reverence for all human beings.

The 66 poems in this book appeared in Warsaw in 1933 when Heschel was 26 years old and still a doctoral candidate in philosophy at the University of Berlin. Written between 1927 and 1933—and never published in English before—this is the intimate spiritual diary of a devout European Jew, loyal to the revelation at Sinai and afflicted with reverence for all human beings.

These poems sound themes that will resonate throughout Heschel’s later popular writings: human holiness, a passion for truth, awe and wonder before nature, God’s quest for righteousness, solidarity with the downtrodden, and unwavering commitment to tikkun olam. In these poems we also discover a young man’s acute loneliness, dismay at God’s distance, and dreams of spiritual and sensual intimacy with a woman..
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"One of the masterworks of twentieth century Jewish scholarship was Louis Ginzberg's Legends of the Jews, or, more accurately, Legends of the Bible... For scholars, Ginzberg's book is a monumental work of research. But for the general reader, it is a gateway into a world, a world where the imagination roamed and the spirit was free. You will discover that Adam had a previous wife, before Eve, that Cain repented and was forgiven, that Abraham missed Ishmael and went to see him several times after the expulsion, and that Rebecca was a worthy successor to Sarah. If you are not a scholar, put aside the two volumes of notes for a while and enjoy the legends themselves. The Bible will never be the same for you again, if you do." -- Rabbi Jack Reimer, South Florida Jewish Journal.

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Vladimir Jankélévitch left behind a remarkable oeuvre steeped as much in philosophy as in music. His writings on moral quandaries reflect a lifelong devotion to music and performance, and, as a counterpoint, he wrote on music aesthetics and on modernist composers such as Fauré, Debussy, and Ravel. Music and the Ineffable brings together these two threads, the philosophical and the musical, as an extraordinary quintessence of his thought. Jankélévitch deals with classical issues in the philosophy of music, including metaphysics and ontology. These are a point of departure for a sustained examination and dismantling of the idea of musical hermeneutics in its conventional sense.

Music, Jankélévitch argues, is not a hieroglyph, not a language or sign system; nor does it express emotions, depict landscapes or cultures, or narrate. On the other hand, music cannot be imprisoned within the icy, morbid notion of pure structure or autonomous discourse. Yet if musical works are not a cipher awaiting the decoder, music is nonetheless entwined with human experience, and with the physical, material reality of music in performance. Music is "ineffable," as Jankélévitch puts it, because it cannot be pinned down, and has a capacity to engender limitless resonance in several domains. Jankélévitch's singular work on music was central to such figures as Roland Barthes and Catherine Clément, and the complex textures and rhythms of his lyrical prose sound a unique note, until recently seldom heard outside the francophone world.

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From Moby-Dick to The Unnamable, from A Tale of a Tub to The Book of Questions, Bruce Kawin explores the nature of self-conscious fiction and
compares its structure to that of human consciousness Focusing on texts that confront their own limits by trying to name the unnamable, the ineffable self, Kawin draws on methods from literary criticism to systems theory to explain a variety of first-person works that "dance around the ungraspable subject." Many first-person texts--including those of Melville, Stein, Proust, Faulkner, Lessing, and Beckett--involve a hierarchy of narrators or a system of displaced viewpoints, underneath which may lie one ideal voice: a "mind of the novel." Contemporary fiction, he shows, is not a "literature of exhaustion" but a confrontation by the author, text, and reader of the limits of awareness..
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This digital document is an article from JOPERD--The Journal of Physical Education, Recreation & Dance, published by American Alliance for Health, Physical Education, Recreation and Dance (AAHPERD) on February 1, 1995. The length of the article is 2737 words. The page length shown above is based on a typical 300-word page. The article is delivered in HTML format and is available in your Amazon.com Digital Locker immediately after purchase. You can view it with any web browser.

From the supplier: Austrian choreographer Rudolf Laban's research on the basics of expression through movement and interpretation of movement expression has its applications not only in the field of dance but to courses such as physical education and the fields of psychology and sociology. His work is incoporated in the Laban Movement Analysis which is taught in colleges. The system acknowledges both the universality of movement but its meaning varies according to its cultural context.

Citation Details
Title: Laban Movement Analysis: charting the ineffable domain of human movement.
Author: Ed Groff
Publication:JOPERD--The Journal of Physical Education, Recreation & Dance (Refereed)
Date: February 1, 1995
Publisher: American Alliance for Health, Physical Education, Recreation and Dance (AAHPERD)
Volume: v66 Issue: n2 Page: p27(4)

Distributed by Thomson Gale.
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THIS 22 PAGE ARTICLE WAS EXTRACTED FROM THE BOOK: Way of Divine Union, by Arthur Edward Waite. To purchase the entire book, please order ISBN 1564593894..
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Mysticism and the sciences have traditionally been theoretical enemies, and the closer that philosophy allies itself with the sciences, the greater the philosophical tendency has been to attack mysticism as a possible avenue towards the acquisition of knowledge and/or understanding. Science and modern philosophy generally aim for epistemic disclosure of their contents, and, conversely, mysticism either aims at the restriction of esoteric knowledge, or claims such knowledge to be non-transferable. Thus the mystic is typically seen by analytic philosophers as a variety of 'private language' speaker, although the plausibility of such a position is seemingly foreclosed by Wittgenstein's work in the Philosophical Investigations. Yorke re-examines Wittgenstein's conclusion on the matter of private language, and argues that so-called 'ineffable' mystical experiences, far from being a 'beetle in a box', can play a viable role in our public language-games, via renewed efforts at articulation..
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