By Barbara Brown Taylor
“This is the main thoroughly appealing e-book in faith that i've got learn in a long time. light, humbly crafted, lyrical, and deeply wise.” — Phyllis Tickle, writer of The nice Emergence
“Taylor, as philosopher and stylist, ranks with the simplest. . . . This publication isn't a page-turner. It’s a page-lingerer. I wore out a highlighter marking passages i would like to learn again.” — Dallas Morning News
Barbara Brown Taylor, acclaimed writer of Leaving Church, keeps her religious trip in An Altar within the World. With the honesty of Elizabeth Gilbert (Eat, Pray, Love) and the non secular intensity of Anne Lamott (Grace, Eventually), Taylor finds tips on how to come upon the sacred as a common a part of daily life.
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81 Only by first ensconcing ourselves within power’s expansive grids, by becoming comfortable with its ubiquity, only by learning to stop worrying and love power, can we then mine power for our own uses. 82 Foucault writes, “What’s effectively needed is a ramified, penetrative perception of the present, one that makes it possible to locate lines of weakness, strong points, positions where the instances of power have secured and implanted themselves by a system of organization. . ”83 Surveying contemporary existence means first recognizing it as a battlefield, ripe for assertions and counter-assertions of power.
Each individual is fixed in his place. ”22 States of emergency begin to find “contagions” at every juncture and time itself marks impending doom. ”24 Such modes of life over time 26 Power habituate citizens as the ubiquitous presence of power entails capillary formations “to induce . . a state of conscious and permanent visibility that assures the automatic functioning of power . . ”25 Power settles at the level of depth, transforming desire so that states of exception become something of a choice and those who resist represent threats to the whole, since exceptionalism demands an all-or-nothing commitment.
Reading Foucault as only chronicling our many bondages misses the forest for the trees; his real interests lie in showing us the ways we are free. His efforts toward this end follow his attempt to press against what he called “the idea of the universal necessities of human existence,” that how things are is not how they have to be. , it had to be that way) but are only cleavages of subjective knowledges— “blocks of historical knowledges that were present in the functional and systemic ensembles”12—and if he can bring to the fore alternative habits, presumptions, and discourses, then he can, most importantly, demonstrate that the way things are is simply one way they could have gone.