Fall reading material

It’s time once again to list a few of the books I’ve been taking up time with recently.

First on the list that I found very interesting and thought-provoking was Nassim Nicholas Taleb’s audiobook AntiFragile. Basically it’s about how so much in life can be assessed as belonging along a spectrum ranging from fragile to robust to antifragile, where fragile describes that which is damaged by change and time and volatility, where robustness signifies that which is neutral and unaffected either way by time or volatility, and antifragility where something actually grows stronger and benefits from damage and volatility, up to a point at least. Here the author is primarily concerned with economics and the fragility of current financial markets, particularly as globalization unfolds and greater centralization is taking place, creating a situation where many businesses are so big that they’re indeed destined to fail and also to impact entire sectors and markets when they do. He’s making an argument in this book that bolsters the libertarian philosophy and spirit of bottom-up entrepreneurship and competition within a market that then can lead to greater stability across the market itself, even if not among those individual businesses therein. The fragility of the parts coalesce to promote greater antifragility in the system they belong to. In short, keeping things small and local is oftentimes the best way to go in the long-run, and here Taleb explains why.

It’s a more complex argument than I can get into here today, but this was a truly interesting book that I intend to listen to again as well as purchase the print copy of so as to transcribe a few portions. Definitely a worthwhile read for those interested in social systems and the limits of forecasting and predictability.

Another book I finished up listening to in audio format recently was F. A. Hayek’s Road to Serfdom. Loved it and am glad I took the time to check into this book, having heard about it secondhand throughout my life. What I found most interesting is how many people have co-opted phrases and quotes from Hayek and then repurposed them to support causes that actually completely contradict what he was arguing for (as in the case of neocons/corporatists branding themselves as “libertarians” and skewing the whole notion in a way that has done much harm to people’s understanding of libertarian principles). For a while now I’ve realized it would be a good idea to go directly to the source to see for myself what he actually had to say instead of taking the words of others speaking on his behalf as accurate, and I’m so glad I did. As with the case of Adam Smith, most who bandy about Hayek’s name apparently haven’t read his works themselves. His arguments in this book aren’t automatically pro-capitalist in nature (at least not so far as being strictly against all forms of regulation), though he is very critical of socialism due to its inevitability to lead to totalitarianism within large, complex nation-states. His writing struck me as surprisingly even-handed and non-ideologically-driven, counter to so many who use his name in vain to bolster their own ideologically-driven agendas (still looking at you, corporatists).

Out of all the libertarian thinkers and economists I’ve read thus far, Hayek really captured a lot of my own thoughts and concerns and addressed them intelligently without unnecessary hyperbolic denouncements or framing opposing arguments as simply “evil” or corrupt in origin (again, unlike so many who borrow quotes from the man to support their own us vs. them arguments). In this book Hayek explained how German citizens around the time of the World Wars bought into such logic with presumably good intentions, not realizing how concentrating power in the hands of the State would surely backfire over time, as was also the case within communist countries. And he warned about the future of England and America, clearly seeing our own emerging drives toward a top-down approach to promoting economic “fairness” and “equality.” Now, a century later, I read his words as quite prophetic and illuminating in terms of how we arrived where we are now and where this likely will lead us in due time if we continue this course (though, even he admits, there may be a point of no return where we can’t simply change the tides and choose another direction since we, as a nation, become thoroughly entrenched in a particular worldview that we come to take for granted, thanks in part to the use of propaganda across several generations).

It was an excellent read that I also intend to listen to again as well as purchase the print copy for in-depth transcribing purposes. I find his writing to be a definite complement to that of Taleb’s mentioned above, as well as the numerous German, Austrian and Jewish authors from around that same time period whom I’ve taken up time reading over the years. Would love to find a way to weave their arguments and positions together so as to demonstrate a collective body of works does exist and has attempted to call people of the last century’s attention toward what exactly we’re creating (short-sighted intentions aside) and the follies inherent to following such a path. Too many of these authors have either remained obscure, ignored, or had their ideas taken out of context and repurposed to support the very missions they were critical of. Goes back to the notion that we live in topsy-turvy times (as I describe them) where white is referred to as black and slavery is exalted as freedom — basically, you can’t believe half of what you hear anymore since so many words and concepts are turned upon themselves and utilized to depict nearly the opposite of what they were originally intended for or otherwise are watered down to the point of losing all real substance and meaning (as Hayek himself even remarked on in this book).

Now, the third book I will mention here is one I am still working through (again, in audio format since that’s more my speed these days) but am finding fairly intriguing so far. It’s Erich Fromm’s book You Shall Be as Gods: A Radical Interpretation of the Old Testament and Its Tradition. Here he goes into exploring the Jewish tradition and its scriptures, examining the various ways they might be interpreted and explaining concepts that many religious persons have long since ceased being able or willing to grasp (such as the notion of God being the nameless and how idolatry is something one has to be diligently conscious about avoiding, seeing as how it’s the norm for people to turn to, even when they consider themselves “true believers”). I’m not far enough along in this book to speak much more on it at this time. Just following along and pondering what he’s pointing to and aiming to shine light on. Initially I found the book a bit boring, but a few chapters in it’s becoming quite interesting.

The last book I’ll mention here is nothing like the first three and was received as a birthday present from my brother. It’s Randall Munroe’s What If?: Serious Scientific Answers to Absurd Hypothetical Questions. A humorous and light read for those who find this sort of thing entertaining, which I imagine many would. The author is the creator of a site that showcases his stick figure webcomics titled XKCD. Just a funny little read for passing the time while waiting in line or stopping in for lunch. Very gift-worthy.

Early October reading material

Today I finished up Eckhart Tolle’s audiobook The Power of Now finally. Hmmm. What can I say about it? Out of 5 stars I’d probably only give it 3 or 3.5. The reason being that, while it had some interesting information therein such as choosing to consciously take the observer role inside of our own minds to witness our reactive tendencies and emotions without acting on them, its ultimate message about doing away with the ego and any sense of separation or individual identity strikes me not only as unrealistic for most of us but also leaves me wondering if that’s even the healthiest thing for most folks to attempt. To a point, yes, but life seems to call for balance, not simply for us to lose our sense of self so as to avoid pain and conflict.

I get what he was saying about how so much comes down to being a matter of perspective and how our stories of duality have created much of what we consider “good” and “evil” despite these being arbitrary designations. HOWEVER, I continue to believe that there are certain extremes that certainly indeed are evil and can corrupt people to nearly irreparable extents, even if this doesn’t prove universally true to all people who endure such traumas. That’s not an excuse, just an observation. I grasp his idea of trying to separate oneself from what he refers to as the “pain body,” and I see the benefit and need in doing so…  Yet still, I’m left disturbed by the idea of letting nothing external affect oneself. That seems like a detachment from life and living in the most human sense.

There is much more to life than simply pleasure, this we know. Surely we will benefit from a change in perception but what he’s encouraging in that book seems like it would numb people off to the enjoyment of pleasure as much as it might reduce the sensation of emotional pain. And this is where Eastern philosophies of old tend to lose me.

It was an interesting book to listen to and I replayed a few parts in it over again to make sure his message could soak in. It’s just not a book I’d likely share with others since I doubt they’d appreciate it much or even know really what to do with his teachings. I’ll take from it what I can and try to carry that forward, but perhaps I like being an individuated person who isn’t interested in avoiding all drama, and perhaps that’s okay too. Maybe that’s a sign that I prefer to remain “unconscious,” as he put it, and so be it if that’s the case. I’m not convinced that all human problems would cease to be if we simply returned (or transcended) ourselves to a state of letting everything roll off our backs. Though I do believe he’s absolutely correct that there does need to be more focus on the here and now and the actions we take today, nevermind the past or whatever plans we might dream about for the future.

The next audiobook I began listening to today is Carl Jung’s Modern Man in Search of a Soul.

September 2015 reading material

Or listening material really since I’ve been preferring audiobooks again lately. They’re handy for taking in while I go about my day driving and walking and working out.

As mentioned on here already, I listened to Robert Greene’s book Mastery and thoroughly appreciated it. However, I was less of a fan of his book The Art of Seduction which I absorbed next. First off, it’s 22 hours long (versus Mastery‘s 16 hours) and is extremely repetitive when it comes to the stories used to elucidate his points. Some of the points he made seemed helpful and worthwhile, while plenty of others not so much. The book came across as a tool useful primarily for those either interested in pursuing political careers or fashioning themselves into playboys/playgirls. But the author doesn’t deny this and states on several occasions throughout that the book is intended to dispense information on the art of manipulation which is completely amoral in nature. The main takeaway I received in this book came from portions of the section on “masculine dandies” as well as consideration paid to the importance of weaving (and reinvigorating) fantasies, though much of what Greene wrote about struck me as reality-defying mind-games liable to cause a lot of grief in the aftermath. All in all, that wasn’t a book I’d recommend to others or plan to re-listen to going forward. Three out of 5 stars would be the highest rating I could furnish it.

Currently, I am listening to Chris Hadfield’s audiobook An Astronaut’s Guide to Life on Earth: What Going to Space Taught Me About Ingenuity, Determination, and Being Prepared for Anything, which I had began and then placed on hold for one of Robert Greene’s books mentioned above. So far I am really digging this one as it provides an example of someone living a life centered around mastering his field as well as other areas of life and living. Chris Hadfield’s message comes across as far more productive in orientation and realistic in terms of accepting the process required to become thoroughly competent in a given field. I look forward to continuing listening to more in the coming days.

Professor Anton’s Highly Recommended Reading List (for “Communications Studies” students and others)

Professor Anton’s Highly Recommended Reading list

for “Communication Studies” students


Here is a non-disciplinary reading list for people who want to learn about communication and the human condition. Although particular chapters have been singled out, this is done only for direction: the whole book is recommended in most cases. At the very least, try to read a chapter from each book.

The list identifies some of the richest resources for thinking about communication, and it also seeks to demonstrate that thinkers from many different disciplines, backgrounds, and interests have recognized the centrality of communication to human endeavors.

Again: all readings are recommended. Those readings that have an asterisk (*) are more readable and may serve as better points of entrance; those that have a number sign (#) might be quite difficult and you may want to work up to those.



Austin, J. L. (1962). “Lecture I, II, & III,” How to do things with words. Cambridge, MA: Harvard University Press.

Bagdikian, B. H. (2004). “The Big Five,” The media monopoly. Boston: Beacon Press.

# Bateson, G. (1972). “A Theory of Play and Fantasy,” Steps to an ecology of mind. New York: Ballantine Books.

* Bateson, G. (1979). “Every Schoolboy Know,” Mind and nature: A necessary unity. New York: Bantam Books.

Baudrillard, J. (1983). “The Precession of Simulacra,” Simulations. New York: Semiotext(e), Inc.

* Becker, E. (1971). “Self-Esteem,” & “Staging of Self-Esteem,” The birth and death of meaning: An interdisciplinary perspective on the problem of man. (2nd Ed). New York: The Free Press.

Becker, E. (2005). “The Spectrum of Loneliness,” In D. Liechty (Ed.), The Ernest Becker reader. Seattle WA: University of Washington Press.

Bennis, W. (1989). On Becoming a Leader. Mass: Addison-Wesley Publishing Co.

Berger, J. (1977). “Chapter 7,” Ways of seeing. New York: Penguin Books.

Berger, P. L., & Luckmann, T. (1966). “The Foundations of Knowledge in Everyday Life,” The social construction of reality: A treatise in the sociology of knowledge. New York: Doubleday.

Berman, M. (1989). “The Basic Fault,” Coming to our senses: Body and spirit in the hidden history of the West. Simon and Shuster.

Bleibtreu, J. N. (1968). “The Moment of Being,” The parable of the beast. New York: Macmillan.

Blumer, H. (1962). “Society as Symbolic Interaction,” In A. Rose (Ed.), Human behavior and social processes: An interactionist approach. Boston: Houghton Mifflin.

Bohm, D. (1996). “Suspension and the Body,” & “Participatory Thought and the Unlimited,” On dialogue. London: Routledge.

Boorstin, D. J. (1961). “From News Gathering to News Making,” The image: A guide to pseudo-events in America. New York: Atheneum.

Boulding, K. (1956). “The Image at the Biological Level,” The image: Knowledge in life and society. Ann Arbor, MI: The University of Michigan Press.

Brown, N. O. (1959).”Language and Eros,” &” Filthy Lucre,” Life against death: The psychoanalytic meaning of history. Middleton CN: Wesleyan University Press.

Buber, M. (1958). “Part I,” I and thou. (W. Kauffman, Trans.). New York: Charles Scribner’s Sons.

Burke, K. (1966). “Definition of Man,” “Terministic Screens,” & ‘What Are The Signs of What?,” Language as symbolic action: Essays on life, literature and method. Berkeley, CA: University of California Press.

# Burke, K. (1970). “Epilogue: Prologue in Heaven,” The rhetoric of religion: Studies in logology. Berkeley, CA: University of California Press.

Burke, K. (1973). “Semantic and Poetic Meaning,” & “Literature as Equipment for Living,’ The philosophy of literary form: Studies in symbolic action. Berkeley, CA: University of California Press.

Burke, K. (1974). “Communication and the Human Condition,” Communication, Vol. 1 No. 2. Spring.

Campbell, J. (1986). “Cosmology and the Mythic Imagination,” The inner reaches of outer space. New York: Harper and Row.

* Carey, J. W. (1989). “A Cultural Approach to Communication,” Communication as culture: Essays on media and society. Boston: Unwin Hyman.

Carothers, J. C. (1959). “Culture, Psychiatry, and the Written Word,” Psychiatry, Nov. 18-20, 22, 26-28, 32-34.

* Carpenter, E. (1973). “Closing One Eye,” Oh, what a blow that phantom gave me! New York: Holt, Rinehart & Winston.

Carse, J. P. (1986). Finite and Infinite Games. New York: Macmillan.

Cassirer, E. (1944). “A Clue to the Nature of Man: The Symbol” & “From Animal Reactions to Human Responses,” An essay on man: An introduction to a philosophy of culture. New Haven: Yale University Press.

Castaneda, C. (1973). “Death as an Advisor,” Journey to Ixtlan. New York: Touchstone.

Cioran, E. M. (1964, Spring) “a Portrait of Civilized Man,” in Hudson Review.

Cronen, V. E. (1995). “Coordinated Management of Meaning: The Consequentiality of Communication and the Recapturing of Experience,” In S. Sigman (Ed.), The consequentiality of communication. Hillsdale, New Jersey: Lawrence Erlbaum Associates.

de Grazia, S. (1964). “Free Time of Machines“ Of Time, Work, and Leisure. Garden City NY: Doubleday.

de Saint-Exupéry, A. (1950). “Chapter 6,” & “Chapter 70,” The wisdom of the sands. (S. Gilberg, Trans.). New York: Harcourt, Brace and Company.

Derrida, J. (1977). “Signature, Event, Context,” Limited, Inc. Evanston, IL: Northwestern University Press.

# Dewey, J. (1981). “Nature, Communication and Meaning,” The later works of John Dewey, 1925-1953. Vol. 1: 1925. Experience and Nature. Carbondale: Southern Illinois University Press.

Duncan, H. D. (1962). “Burke’s Sociology of Language,” Communication and social order. New York: Bedminster Press.

Eco, U. (1986). “Travels in Hyperreality,” Travels in hyperreality. Orlando: Harcourt, Brace, Javanovich.

* Eco, U. (1995). “A Medieval Library,” Communication in history: Technology, culture, society, (eds.). D. Crowley & P. Heyer. New York: Longman Press.

Emerson, R. W. (1940). “The Over-Soul,” “Circles,” & “Society and Solitude,” The selected writings of Ralph Waldo Emerson. New York: Random House.

Fish, S. (1980). “Normal Circumstances and Other Special Cases,” Is there a text in this class?: The authority of interpretive communities. Cambridge, MA: Harvard University Press.

Foucault, M. (1993). “About the Beginning of the Hermeneutics of the Self,” Political theory,2, 198-227.

Fraizer, J. G. (1923). “Sympathetic Magic,” & “Tabooed Words,” The golden bough: A study in magic and religion. Macmillan.

Freire, P. (1990). “Chapter 2,” Pedagogy of the oppressed. (M. B. Ramos, Trans.). New York: The Continuum Publishing Company.

* Gass, W. H. (1985). “On Talking to Oneself,” Habitations of the word: Essays. New York: Simon and Shuster.

Gergen, K. J. (1991). “Social Saturation and the Populated Self,” The saturated self: Dilemma of identity in contemporary life. New York: Basic Books.

Goffman, E. (1959). “Performances,” The presentation of self in everyday life. New York: Doubleday Anchor Books.

* Goffman, E. (1967). “On Face Work,” Interaction ritual: Essays on face-to-face behavior. New York: Pantheon Books.

Goffman, E. (1969). “Expression Games: An analysis of doubts at play,” Strategic Interaction. Philadelphia, PA: University of Pennsylvania Press.

Goodman, P. (1972). “Not Talking and Talking,” & “Speaking as an Action, and Speech as a Thing,” Speaking and language: A defense of poetry. New York: Random House.

* Goody, J. (1977). “Evolution and Communication,” & “Literacy and Classification,” The domestication of the savage mind. Cambridge, MA: Cambridge University Press.

Gracian, B. (1950). “Keep a Store of Sarcasms and Know How to Use Them,” & “Do and Be Seen Doing,” The art of worldly wisdom. (J. Jacobs, Trans.). New York: Macmillan.

Greenblatt, S. (1988). “The Circulation of Social Energy,” Shakespearean negotiations: The circulation of social energy in Renaissance England. Berkley, CA: University of California Press.

Greenburg, D. (1966). “Methods to Misery with Others,” How to make yourself miserable: Another vital training manual. New York: Random House.

Gusdorf, G. (1965). “Speaking as Human Reality,” & “Speaking as Encounter,” Speaking (La Parole). (P. T. Brockelman, Trans.). Evanston: Northwestern University Press.

* Hall, E. T. (1976). “Context and Meaning,” & “Contexts, High and Low,” Beyond culture. Garden City, NY: Doubleday.

Hanh, T. N. (1974). “The Cyprus in the Courtyard,” “Mountains are Mountains and Rivers are Rivers,” & “Footprints of Emptiness,” in Zen Keys. (A. Low & J. Low, Trans.). New York: Anchor Books.

Hardison, O. B. (1989). “Mandelbrot’s Monstrosities,” Disappearing through the skylight: Culture and technology in the twentieth century. New York: Viking.

* Havelock, E. A. (1986). “The Modern Discovery of Orality,” & “The General Theory of Primary Orality,” The muse learns to write: Reflections on orality and literacy from antiquity to the present. New Haven: Yale University Press.

Hayakawa, S. I. (1963). “How We Know What We Know,” Language in thought and action. New York: Harcourt, Brace & World.

Heidegger, M. (1985). “ #23c Determination of the Basic Structure of Worldhood as Meaningfulness,” & “#28 The Phenomenon of Discoveredness,” The history of the concept of time: Prolegomena. (T. Kisiel, Trans.). Bloomington, IN: Indiana University Press.

Heidegger, M. (1995). “Thematic Exposition of the Problem of World through an Examination of the Thesis that ‘Man is World-Forming,’” The fundamental concepts of metaphysics: World, finitude, solitude. (W. McNeill & N. Walker, Trans.). Bloomington, IN: Indiana University Press.

Heider, F. (1958). “Affective Logic of the Relations Among P, O, and X,” The psychology of interpersonal relations. New York: John Wiley & Sons.

* Herder, J. G. (1966). “Section One,” & “Section Two,” Essay on the origin of language. (A. Gode, Trans.). Chicago, IL: University of Chicago Press.

Heschel, A. (1965). “Part IV,” Who is man? Stanford, CA: Stanford University Press.

Highwater, J. (1981). “Image,” The primal mind: Vision and reality in Indian America. New York: Harper & Row.

* Hoffer, E. (1951). “The Appeal of Mass Movements,” The true believer: Notes on the nature of mass movements. New York: Harper and Row Publishing.

# Holenstein, E. (1976). “Perspectives of a Comprehensive Theory of Language,” Roman Jakobson’s approach to language: Phenomenological structuralism. (C. Schelbert and T. Schelbert, trans). Bloomington, IN: Indiana University Press.

Innis, H. A. (1951). “Minerva’s Owl,” The bias of communication. University of Toronto Press.

James, W. (1958). “The Laws of Habit,” Talks to teachers on psychology: and to students on some of life’s ideals. New York: W. W. Norton & Company.

Johnson, W. (1946). “ Verbal Cocoons,” People in quandaries: The semantics of personal adjustment. New York: Harper & Brothers.

Johnson, W. (1956). “The Talking Tribes,” Your most enchanted listener. New York: Harper & Row Publishers.

# Jonas, H. (1966). “The Nobility of Sight,” & “Image-Making and the Freedom of Man,” The phenomenon of life: Toward a philosophical biology. Chicago, IL: The University of Chicago Press.

Keller, H. (1904). “Chapter IV,” The story of my life. New York: Doubleday, Page, and Co.

# Kierkegaard, S. (1944). “Becoming Subjective,” & “Subjective Truth, Inwardness; Truth is Subjectivity,” Concluding unscientific postscripts to Philosophical Fragments. (D. F. Swenson & W. Lowrie, Trans.). Princeton, NJ: Princeton University Press.

Kierkegaard, S. (1967). “Communication,” Søren Kierkegaard’s journals and papers. Vol. 1, A-E. (H. V. Hong & E. H. Hong, Trans.). Bloomington, IN: Indiana University Press.

Klapp, O. E. (1986). “The Appetite for Information,” & “Creeping Banality,” Overload and boredom: Essays on the quality of life in the information society. New York: Greenwood Press

Koestler, A. (1967). “The Holon,” The ghost in the machine. London: Pan Books.

Korzybski, A. (1921). “Classes of Life” & “What is Man,” Manhood of humanity. Institute of General Semantics.

Korzybski, A. (1937). “Lecture 3, Lecture, 8, & Lecture 9,” General semantics seminar 1937: Olivet college lectures. Institute of General Semantics

Krishnamurti, J. (1969). “IX,” & “XII,” Freedom from the known. San Francisco, CA: Harper & Row.

Kwant, R. C. (1965). Phenomenology of language. Pittsburgh, PA: Duquesne University Press.

Laing, R. D. (1990). “Confirmation and Disconfirmation,” Self and others. New York: Penguin Books.

Laing, R. D., Phillipson, H., & Lee, A. R. (1966). “The Spiral of Reciprocal Perspectives,” Interpersonal perception: A theory and a method of research. New York, NY: Springer Publishing Company.

* Lakoff, G., & Johnson, M. (1980). “Concepts We Live By,” & “Metaphorical Systematicity,” Metaphors we live by. Chicago, IL: The University of Chicago Press.

# Langer, S. K. (1942). “Discursive and Presentational Forms,” & “Language,” Philosophy in a new key: A study in the symbolism of reason, rite and art. New York: Mentor Books.

Leder, D. (1990). “The Ecstatic Body,” In The Absent Body. Chicago, IL: The University of Chicago Press

# Lee, D. (1959). “Symbolization and Value,” Freedom and culture. New York: Prentice Hall.

Lee, D. (1976). “To Be or Not to Be,” Valuing the self: What we can learn from other cultures. Prospect Heights, IL: Waveland Press.

Lee, I. J. (1941). “Acquaintance, Abstracting, and Non-Allness,” Language habits in human affairs: An introduction to general semantics. New York: Harper & Brothers.

Lévy-Bruhl, L. (1975). “Notebook IV,” & “Notebook V,” The notebooks on primitive mentality. (P. Riviére, Trans.). New York: Harper & Row Publishers.

Lingis, A. (1994). “The Murmur of the World,” The community of those who have nothing in common. Indiana, IN: Indiana University Press.

Matson, F. W., & Montagu, A. (1967). The human dialogue: Perspectives on communication. (Eds.), New York: The Free Press.

* McCloud, S. (1994). “The Vocabulary of Comics,” “Blood in the Gutter,” Understanding comics: The invisible art. New York: Harper Press.

McLuhan, M. (1964). “The Medium is the Message,” “Media, Hot and Cold,” Understanding media: The extensions of man. Cambridge, MA.: The M.I.T. Press.

* McLuhan. M. (1969). Counterblast. New York: Harcourt, Brace & World, Inc.

Mead, G. H. (1934). “Thought, Communication, and the Significant Symbol,” Mind, self & society: From the standpoint of a social behavorist. Chicago, IL: The University of Chicago Press.

Merleau-Ponty, M. (1973). “Science and the Experience of Expression,” & “The Algorithm and the Mystery of Language,” The prose of the world. (J. O’Neill, Trans.). Evanston, IL: Northwestern University Press.

* Mitchell, R. (1979). “The Worm in the Brain,” & “Two Tribes,” Less than words can say. Boston, MA: Little, Brown, and Company.

Mumford, L. (1967). “The Mindfulness of Man,” The myth of the machine Vol. I Technics and human development. New York: Harcourt, Brace & World.

# Nietzsche, F. (1979). “On Truth and Lies in a Nonmoral Sense,” In D. Breazeale (Ed.), Philosophy and truth: Sections from Nietzsche’s notebooksof the early 1870’s. Atlantic Highland, NJ: The Humanities Press.

* Oates, W. J. (1940).“The Manual of Epictetus,” & “The Discourses,” The stoic and epicurean philosophers. New York: Random House.

Olson, D. (1994). “The Recovery of Communicative Intention,” The world on paper: The conceptual and cognitive implications of writing and reading. Great Britain: Oxford University Press.

Ong, W. J. (1962). “A Dialectic of Aural and Objective Correlations,” & “Voice as a Summons for Belief.” The barbarian within: and other fugitive essays and studies. New York: Macmillan.

Ong, W. J. (1967). “Word as Sound,” The presence of the word: Some prolegomena for religious and cultural history . New Haven, CN: Yale University Press.

Ong, W. J. (1971). “Rhetoric and the Origins of Consciousness,” Rhetoric, romance, and technology: Studies in the interaction of expression and culture. Ithaca: Cornell University Press.

* Ong, W. J. (1982). “Psychodynamics of Orality,” & “Writing Restructures Consciousness,” Orality and literacy: The technologizing of the word. London and New York: Methuen.

Paz, O. (1956). “Language,” The bow and the lyre: The poem, the poetic revelation, poetry and history. (R. L. C. Simms, Trans.). New York: McGraw-Hill.

Percy, W. (1983). “The Fearful Self,” & “The Envious Self,” Lost in the cosmos: The last self-help book. New York: Farrar, Straus & Giroux.

* Percy, W. (1954). “The Delta Factor,” & “The Mystery of Language,” The message in the bottle: How queer man is, how queer language is, and what one has to do with the other. New York: Farrar, Straus, and Giroux.

Polanyi, M. (1966). “Tacit Knowing,” The tacit dimension. Garden City, N.Y.: Doubleday.

Polanyi, M., & Prosch, H. (1975). “The Free Society,” Meaning. Chicago, IL: University of Chicago Press.

* Postman N. (1978). “The Thermostatic View,” & “The First Curriculum,” Teaching as a conserving activity. New York: Delacorte Press.

Postman, N. Word Weavers/World Makers???????

Postman, N. (1985). “Media as Epistemology,” Amusing ourselves to death: Public discourse and the age of show business. New York: Penguin Books.

Postman, N., & Weingartner, C. (1969). “Meaning Making,” Teaching as a subversive activity. New York: Dell Publishing.

Radin, P. (1927). “The Higher Aspects of Primitive Thought,” Primitive man as philosopher. New York: Appleton.

Ricoeur, P. (1967). “Husserl and Wittgenstein on Language,” In E. N. Lee & M. Mandelbaum (Eds.). Phenomenology and existentialism, Baltimore: The Johns Hopkins Press.

Rifkin, J. (1989). Time Wars. New York: Touchstone Books

# Royce, J. (1967). “Perception, Conception, and Interpretation,” The problem of Christianity: Lectures delivered at the Lowell institute in Boston, and at Manchester College. Hamden, Conn. Archon Books.

Ruesch, J., & Bateson, G. (1951). Communication: The social matrix of psychiatry. New York: W. W. Norton.

Sartre, J. P. (1991). “Image, Portrait, Caricature,” & “The Sign and the Portrait,” The psychology of imagination. New York: Citadel Press Book.

Saul, J. R. (1992). “Individual–Life in a Box,” Voltaire’s bastards: The dictatorship of reason in the West. New York: Free Press

Schrag, C. O. (1986). “The Texture of Communicative Praxis,” Communicative praxis and the space of subjectivity. Bloomington, IN: Indiana University Press.

Shands, H. C. (1960). Thinking and psychotherapy: An inquiry into the process of communication. Cambridge, MA: Published for the Commonwealth Fund by Harvard University Press.

Shaw, I. (1978). “Characteristics of Attention and Observation,” & “Sufi Study Themes,” Learning to learn: Psychology and spirituality the Sufi way. San Francisco, CA: Harper and Row.

Simmel, G. (1971). “The Stranger,” “The Poor,” & “The Miser and the Spendthrift,” On individuality and social forms. Chicago, IL: University of Chicago Press.

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Copied and posted with permission from Prof. Corey Anton, whose youtube channel others should definitely check out.

Lots of sources in the list above will be of interest to persons curious about the wide world of social sciences. I’m already familiar with a few titles but hope to take the time to read more going forward.

Observing orgiastic rave phenomenon

Stumbled across this video clip today on accident. The reason I post it is because as I watched that, thoughts on the rave phenomenon sprang to mind. This is the sort of thing I’ve read a decent amount about, pondered a good bit, observed firsthand several times, so I don’t believe my thinking on the subject to be naive.

In Jonathan Haidt’s book The Righteous Mind, he discusses the rave phenomenon a little, but he focuses on it from more of the spiritual and/or unifying angle, in reference to the hive mentality. That limited view is not the only way these sorts of things play out though, as that video and many others attest to. In Chris Hedges’ book Empire of Illusion, he goes into the disturbing side of the rave trend, the pornographic end of it where women debase themselves and money is king. Sex tends to be the central theme (though it isn’t always, as in the case of moshers), but underneath it all is a frenetic energy that hypnotizes and intoxicates. Historically these crowd experiences had ritualistic value, but what is their value today? What do people get from them, and why is so often the atmosphere one of disgust and disrespect, escalating aggressiveness within nihilistic fantasies?

The way I’m coming to see it is the most harmful aspect of that sort of rave phenomenon is the attitudes taken. Laws can’t change that. Moralizing won’t stop that, not if the people involved remain resistant to stepping back and taking a deeper look. There’s almost a tribal sense of comfort that can be uncovered in eroticized mass gatherings and losing oneself in an ecstatic trance, but why do you figure so many people approach it the way they do today?

Women offering themselves up to the crowd. Practical concerns fly out the window and, once beyond a certain point, nearly anything goes. The bumping music drowns out thoughts of consequences, working alongside libations to reduce inhibitions. The atmosphere drifts toward a feel of devil may care. People respond to this opportunity to lose themselves, and certain demographics perhaps more so than others.

That’s enough to say for now.