Health Inquiry Quotes

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She was suddenly roused by the sound of the door-bell, and her spirits were a little fluttered by the idea of its being Colonel Fitzwilliam himself, who had once before called late in the evening, and might now come to inquire particularly after her. But this idea was soon banished, and her spirits were very differently affected, when, to her utter amazement, she saw Mr. Darcy walk into the room. In an hurried manner he immediately began an inquiry after her health, imputing his visit to a wish of hearing that she were better. She answered him with cold civility. He sat down for a few moments, and then getting up, walked about the room. Elizabeth was surprised, but said not a word. After a silence of several minutes, he came towards her in an agitated manner, and thus began: "In vain I have struggled. It will not do. My feelings will not be repressed. You must allow me to tell you how ardently I admire and love you.
Jane Austen
The value judgments we make determine our actions, and upon their validity rests our mental health and happiness.
Erich Fromm (Man for Himself: An Inquiry Into the Psychology of Ethics)
There were the meaningless greetings the humans called "formalities": insincere inquiries into the state of health, nebulous benedictions and hopes for past well-being; all compensations for the lack of human Mediators.
Larry Niven (The Mote in God's Eye (Moties, #1))
The sweetest and most inoffensive path of life leads through the avenues of science and learning; and whoever can either remove any obstructions in this way, or open up any new prospect, ought so far to be esteemed a benefactor to mankind. And though these researches may appear painful and fatiguing. It is with some minds as with some bodies, which being endowed with vigorous and florid health, require severe exercise, and reap a pleasure from what, to the generality of mankind, may seem burdensome and laborious. Obscurity, indeed, is painful to the mind as well as to the eye; but to bring light from obscurity, by whatever labour, must needs be delightful and rejoicing.
David Hume (An Inquiry Concerning Human Understanding/An Abstract of a Treatise of Human Nature)
An integral approach is based on one basic idea: no human mind can be 100% wrong. Or, we might say, nobody is smart enough to be wrong all the time. And that means, when it comes to deciding which approaches, methodologies, epistemologies, or ways or knowing are "correct," the answer can only be, "All of them." That is, all of the numerous practices or paradigms of human inquiry — including physics, chemistry, hermeneutics, collaborative inquiry, meditation, neuroscience, vision quest, phenomenology, structuralism, subtle energy research, systems theory, shamanic voyaging, chaos theory, developmental psychology—all of those modes of inquiry have an important piece of the overall puzzle of a total existence that includes, among other many things, health and illness, doctors and patients, sickness and healing.
Ken Wilber
Discussion of theology is not for everyone, I tell you, not for everyone-it is no such inexpensive or effortless pursuit. Nor, I would add, is it for every occasion, or every audience; neither are all its aspects open to inquiry. It must be reserved for certain occasions, for certain audiences, and certain limits must be observed. It is not for all people, but only for those who have been tested and have found a sound footing in study, and, more importantly, have undergone, or at the very least are undergoing purification of body and soul. For one who is not pure to lay hold of pure things is dangerous, just as it is for weak eyes to look at the sun's brightness. What is the right time? Whenever we are free from the mire and noise without, and our commanding faculty is not confused by illusory, wandering images, leading us, as it were, to mix fine script with ugly scrawling, or sweet-smelling scent with slime. We need actually "to be still" in order to know God, and when we receive the opportunity, "to judge uprightly" in theology. Who should listen to discussions of theology? Those for whom it is a serious undertaking, not just another subject like any other for entertaining small-talk, after the races, the theater, songs, food, and sex: for there are people who count chatter on theology and clever deployment of arguments as one of their amusements. What aspects of theology should be investigated, and to what limit? Only aspects within our grasp, and only to the limit of the experience and capacity of our audience. Just as excess of sound or food injures the hearing or general health, or, if you prefer, as loads that are too heavy injure those who carry them, or as excessive rain harms the soil, we too must guard against the danger that the toughness, so to speak, of our discourses may so oppress and overtax our hearers as actually to impair the powers they had before.
Gregory of Nazianzus (On God and Christ, The Five Theological Orations and Two Letters to Cledonius: St. Gregory of Nazianzus)
Despite the intervening six decades of scientific inquiry since Selye’s groundbreaking work, the physiological impact of the emotions is still far from fully appreciated. The medical approach to health and illness continues to suppose that body and mind are separable from each other and from the milieu in which they exist. Compounding that mistake is a definition of stress that is narrow and simplistic. Medical thinking usually sees stress as highly disturbing but isolated events such as, for example, sudden unemployment, a marriage breakup or the death of a loved one. These major events are potent sources of stress for many, but there are chronic daily stresses in people’s lives that are more insidious and more harmful in their long-term biological consequences. Internally generated stresses take their toll without in any way seeming out of the ordinary. For those habituated to high levels of internal stress since early childhood, it is the absence of stress that creates unease, evoking boredom and a sense of meaninglessness. People may become addicted to their own stress hormones, adrenaline and cortisol, Hans Selye observed. To such persons stress feels desirable, while the absence of it feels like something to be avoided. When people describe themselves as being stressed, they usually mean the nervous agitation they experience under excessive demands — most commonly in the areas of work, family, relationships, finances or health. But sensations of nervous tension do not define stress — nor, strictly speaking, are they always perceived when people are stressed. Stress, as we will define it, is not a matter of subjective feeling. It is a measurable set of objective physiological events in the body, involving the brain, the hormonal apparatus, the immune system and many other organs. Both animals and people can experience stress with no awareness of its presence. “Stress is not simply nervous tension,” Selye pointed out. “Stress reactions do occur in lower animals, and even in plants, that have no nervous systems…. Indeed, stress can be produced under deep anaesthesia in patients who are unconscious, and even in cell cultures grown outside the body.” Similarly, stress effects can be highly active in persons who are fully awake, but who are in the grip of unconscious emotions or cut off from their body responses. The physiology of stress may be triggered without observable effects on behaviour and without subjective awareness, as has been shown in animal experiments and in human studies.
Gabor Maté (When the Body Says No: The Cost of Hidden Stress)
In airplane crashes and chemical industry accidents, in the infrequent but serious nuclear plant accidents, in the NASA Challenger and Columbia disasters, and in the British Petroleum gulf spill, a common finding is that lower-ranking employees had information that would have prevented or lessened the consequences of the accident, but either it was not passed up to higher levels, or it was ignored, or it was overridden. When I talk to senior managers, they always assure me that they are open, that they want to hear from their subordinates, and that they take the information seriously. However, when I talk to the subordinates in those same organizations, they tell me either they do not feel safe bringing bad news to their bosses or they’ve tried but never got any response or even acknowledgment, so they concluded that their input wasn’t welcome and gave up. Shockingly often, they settled for risky alternatives rather than upset their bosses with potentially bad news. When I look at what goes on in hospitals, in operating rooms, and in the health care system generally, I find the same problems of communication exist and that patients frequently pay the price. Nurses and technicians do not feel safe bringing negative information to doctors or correcting a doctor who is about to make a mistake. Doctors will argue that if the others were “professionals” they would speak up, but in many a hospital the nurses will tell you that doctors feel free to yell at nurses in a punishing way, which creates a climate where nurses will certainly not speak up. Doctors engage patients in one-way conversations in which they ask only enough questions to make a diagnosis and sometimes make misdiagnoses because they don’t ask enough questions before they begin to tell patients what they should do.
Edgar H. Schein (Humble Inquiry: The Gentle Art of Asking Instead of Telling)
What I can say with confidence, as a physician and healer, is that for our society to right itself and chart a course toward maximum health, certain conditions will have to be met. And it will take some key changes or shifts to create those conditions. They all derive from the core principles of this book: biopsychosocial medicine, disease as teacher, the primacy of both attachment and authenticity, and, above all, fearless self-inquiry, here on a social scale. None of these shifts is sufficient in itself, but as far as I can tell, they are all necessary. They may not fully come to pass without significant social-political transformation, but they are easy to grasp, and it is well within our power to work toward them.
Gabor Maté (The Myth of Normal: Trauma, Illness, and Healing in a Toxic Culture)
In cheap years, it is pretended, workmen are generally more idle, and in dear ones more industrious than ordinary. A plentiful subsistence, therefore, it has been concluded, relaxes, and a scanty one quickens their industry. That a little more plenty than ordinary may render some workmen idle, cannot well be doubted; but that it should have this effect upon the greater part, or that men in general should work better when they are ill fed than when they are well fed, when they are disheartened than when they are in good spirits, when they are frequently sick than when they are generally in good health, seems not very probable. Years of dearth, it is to be observed, are generally among the common people years of sickness and mortality, which cannot fail to diminish the produce of their industry.
Adam Smith (An Inquiry into the Nature and Causes of the Wealth of Nations)
In dealing with judgments of value we refer to facts, that is, to the way in which people really choose ultimate ends. While the value judgments of many people are identical, while it is permissible to speak of certain almost universally accepted valuations, it would be manifestly contrary to fact to deny that there is diversity in passing judgments of value. From time immemorial an immense majority of men have agreed in preferring the effects produced by peaceful cooperation—at least among a limited number of people—to the effects of a hypothetical isolation of each individual and a hypothetical war of all against all. To the state of nature they have preferred the state of civilization, for they sought the closest possible attainment of certain ends—the preservation of life and health—which, as they rightly thought, require social cooperation. But it is a fact that there have been and are also men who have rejected these values and consequently preferred the solitary life of an anchorite to life within society. It is thus obvious that any scientific treatment of the problems of value judgments must take into full account the fact that these judgments are subjective and changing. Science seeks to know what is, and to formulate existential propositions describing the universe as it is. With regard to judgments of value it cannot assert more than that they are uttered by some people, and inquire what the effects of action guided by them must be. Any step beyond these limits is tantamount to substituting a personal judgment of value for knowledge of reality. Science and our organized body of knowledge teach only what is, not what ought to be. This distinction between a field of science dealing exclusively with existential propositions and a field of judgments of value has been rejected by the doctrines that maintain there are eternal absolute values which it is just as much the task of scientific or philosophical inquiry to discover as to discover the laws of physics. The supporters of these doctrines contend that there is an absolute hierarchy of values. They tried to define the supreme good. They said it is permissible and necessary to distinguish in the same way between true and false, correct and incorrect judgments of value as between true and false, correct and incorrect existential propositions. 1 Science is not restricted to the description of what is. There is, in their opinion, another fully legitimate branch of science, the normative science of ethics, whose task it is to show the true absolute values and to set up norms for the correct conduct of men. The plight of our age, according to the supporters of this philosophy, is that people no longer acknowledge these eternal values and do not let their actions be guided by them. Conditions were much better in the past, when the peoples of Western civilization were unanimous in endorsing the values of Christian ethics.
Ludwig von Mises (Theory and History: An Interpretation of Social and Economic Evolution)
In a civilization frankly materialistic and based upon property, not soul, it is inevitable that property shall be exalted over soul, that crimes against property shall be considered far more serious than crimes against the person. To pound one's wife to a jelly and break a few of her ribs is a trivial offence compared with sleeping out under the naked stars because one has not the price of a doss. The following illustrative cases are culled from the police court reports for a single week: South-western Police Court, London. Before Mr. Rose. John Probyn, charged with doing grievous bodily harm to a constable. Prisoner had been kicking his wife, and also assaulting another woman who protested against his brutality. The constable tried to persuade him to go inside his house, but prisoner suddenly turned upon him, knocking him down by a blow on the face, kicking him as he lay on the ground, and attempting to strangle him. Finally the prisoner deliberately kicked the officer in a dangerous part, inflicting an injury which will keep him off duty for a long time to come. Six weeks. Lambeth Police Court, London. Before Mr. Hopkins. 'Baby' Stuart, aged nineteen, described as a chorus girl, charged with obtaining food and lodging to the value of 5s., by false pretences, and with intent to defraud Emma Brasier. Emma Brasier, complainant, lodging-house keeper of Atwell Road. Prisoner took apartments at her house on the representation that she was employed at the Crown Theatre. After prisoner had been in her house two or three days, Mrs. Brasier made inquiries, and, finding the girl's story untrue, gave her into custody. Prisoner told the magistrate that she would have worked “had she not had such bad health. Six weeks hard labor.
Jack London (The People of the Abyss)
The first step in retracing our way to health is to abandon our attachment to what is called positive thinking. Too many times in the course of palliative care work I sat with dejected people who expressed their bewilderment at having developed cancer. “I have always been a positive thinker,” one man in his late forties told me. “I have never given in to pessimistic thoughts. Why should I get cancer?” As an antidote to terminal optimism, I have recommended the power of negative thinking. “Tongue in cheek, of course,” I quickly add. “What I really believe in is the power of thinking.” As soon as we qualify the word thinking with the adjective positive, we exclude those parts of reality that strike us as “negative.” That is how most people who espouse positive thinking seem to operate. Genuine positive thinking begins by including all our reality. It is guided by the confidence that we can trust ourselves to face the full truth, whatever that full truth may turn out to be. As Dr. Michael Kerr points out, compulsive optimism is one of the ways we bind our anxiety to avoid confronting it. That form of positive thinking is the coping mechanism of the hurt child. The adult who remains hurt without being aware of it makes this residual defence of the child into a life principle. The onset of symptoms or the diagnosis of a disease should prompt a two-pronged inquiry: what is this illness saying about the past and present, and what will help in the future? Many approaches focus only on the second half of that healing dyad without considering fully what led to the manifestation of illness in the first place. Such “positive” methods fill the bookshelves and the airwaves. In order to heal, it is essential to gather the strength to think negatively. Negative thinking is not a doleful, pessimistic view that masquerades as “realism.” Rather, it is a willingness to consider what is not working. What is not in balance? What have I ignored? What is my body saying no to? Without these questions, the stresses responsible for our lack of balance will remain hidden. Even more fundamentally, not posing those questions is itself a source of stress. First, “positive thinking” is based on an unconscious belief that we are not strong enough to handle reality. Allowing this fear to dominate engenders a state of childhood apprehension. Whether or not the apprehension is conscious, it is a state of stress. Second, lack of essential information about ourselves and our situation is one of the major sources of stress and one of the potent activators of the hypothalamicpituitary-adrenal (HPA) stress response. Third, stress wanes as independent, autonomous control increases. One cannot be autonomous as long as one is driven by relationship dynamics, by guilt or attachment needs, by hunger for success, by the fear of the boss or by the fear of boredom. The reason is simple: autonomy is impossible as long as one is driven by anything. Like a leaf blown by the wind, the driven person is controlled by forces more powerful than he is. His autonomous will is not engaged, even if he believes that he has “chosen” his stressed lifestyle and even if he enjoys his activities. The choices he makes are attached to invisible strings. He is still unable to say no, even if it is only to his own drivenness. When he finally wakes up, he shakes his head, Pinocchio-like, and says, “How foolish I was when I was a puppet.
Gabor Maté (When the Body Says No: The Cost of Hidden Stress)
In spite of the weakness of the epidemiological evidence linking nitrites to cancer, and the established fact that 95 per cent of all the nitrite we ingest comes from bacterial conversion of nitrates naturally found in vegetables, many consumers have a lingering concern about eating nitrite-cured processed meats. But one person’s concern is another’s business opportunity.
Joe Schwarcz (The Right Chemistry: 108 Enlightening, Nutritious, Health-Conscious and Occasionally Bizarre Inquiries into the Science of Daily Life)
As a matter of fact, Islam does not negate critical inquiry. Muslim scholars who understand this viewpoint are supportive of stem cell research, genetic engineering and robotics within ethical bounds. Even traditional Muslim scholarship in early-twentieth century was not skeptical of evolution as a scientific explanation, which can be seen in the writings of Syed Qutb and Maulana Syed Abul-Ala Maududi. Several Muslim scientists conduct research in evolutionary biology and also teach it including Mohammed Alassiri of King Saud bin Abdulaziz University for Health Sciences, Riyadh, Saudi Arabia; Ehab Abouheif, Canada Research Chair at McGill University; Fatimah Jackson, Professor of Biological Anthropology at the University of North Carolina and Rana Dajani, Associate Professor at Hashemite University, Jordan.
Salman Ahmed Shaikh (Reflections on the Origins in the Post COVID-19 World)
This, unlike the Dianazene raid, received significant press attention both in the United States and throughout the English-speaking world. In Victoria, Australia, the FDA’s action added fuel to a debate that had been raging for some time over Scientology’s physical and mental health benefits. As early as 1960, the Australian Medical Association and its Mental Health Authority had taken a keen interest in Scientology, and a formal board of inquiry would ultimately produce a scathing, 173-page report thoroughly denouncing Scientology and its founder. “If there should be detected in this report a note of unrelieved denunciation of Scientology, it is because the evidence has shown its theories to be fantastic and impossible, its principles perverted and ill-founded, and its techniques debased and harmful,” the report concluded. “Scientology is a delusional belief system, based on fiction and fallacies and propagated by falsehood and deception . . . Its founder, with the merest smattering of knowledge in various sciences, has built upon the scintilla of his learning a crazy and dangerous edifice.
Janet Reitman (Inside Scientology: The Story of America's Most Secretive Religion)
Experience has demonstrated a direct connection between mental and emotional pain and predominance of rajas and tamas relative to sattva. Meditation and inquiry are only possible in a sattvic mind. Three buckets of water stand in front of a white wall. The sun reflects off the water, producing three reflected suns on the wall. A strong wind roiling the contents of the first bucket produces a dancing image of the sun. The second, filled with muddy water, produces a dull, dark spot. The third, containing clear and still water, generates an accurate reflection of the sun. If the purpose of meditation is Self-realization and the mind is the instrument through which the Self is known, it stands to reason that accurate identification of the Self depends on a clear still mind. When the subtle body is pure, the bliss of the Self uplifts the emotions and awakens subtle devotional feelings. When the subtle body is pure, the Self illumines the intellect, enhancing discrimination and inspiring brilliant thinking. Radiant health results when a sattvic subtle body channels the Self‘s healing energy to the body. (p. 69)
James Swartz (Meditation: Inquiry Into the Self)
Meditation and inquiry are only possible in a sattvic mind. Three buckets of waters stand in front of a white wall. The sun reflects off the water, producing three reflected suns on the wall. A strong wind roiling the contents of the first buckets produces a dancing image of the sun. The second, filled with muddy water, produces a dull, dark spot. The third, containing clear and still water, generates an accurate reflection of the sun. If the purpose of meditation is Self-Realization and the mind is the instrument through which the Self is known, it stands to reason that accurate identification of the Self depends on a clear still mind. When the subtle body is pure, the bliss of the Self uplifts the emotions and awakens subtle devotional feelings. When the subtle body is pure, the Self illumines the intellect, enhancing discrimination and inspiring brilliant thinking. Radiant health results when a sattvic subtle body channels the Self‘s healing energy to the body (p. 69)
James Swartz (Meditation: Inquiry Into the Self)
Today's American food culture is a contested landscape in search of values, new direction, and its own indigenous sense of rightness and self-worth. It's a culture looking toward ecology, the regional flow of seasons, and opportunities for new ways to invigorate and color the American palate. Our new foodies are concerned with health, sustainability, environmental integrity, social justice, and the push-pull between global and local economies. Our food world is a charged scene of culinary inquiry continually in search of ancestors, historic precedent, and novel ways to explore tradition while surging forward. The chefs and culinarians of twenty-first-century America have become hungry for an origin story all our own.
Michael W. Twitty (The Cooking Gene: A Journey Through African American Culinary History in the Old South)
included in all phenomenological studies: An emphasis on a phenomenon to be explored, phrased in terms of a single concept or idea, such as the educational idea of “professional growth,” the psychological concept of “grief,” or the health idea of a “caring relationship.” The exploration of this phenomenon with a group of individuals who have all experienced the phenomenon. Thus, a heterogeneous group is identified that may vary in size from 3 to 4 individuals to 10 to 15.
John W. Creswell (Qualitative Inquiry and Research Design: Choosing Among Five Approaches)
Euphrosyne leant forward, clasping her hands, and said to me: ‘Have you killed him?’ The question vexed me. It would have been civil to accompany it, at all events, with an inquiry as to my own health.
Anthony Hope (Phroso)
Feminism is the radical notion that women are people. —MARIE SHEAR
Leslie Howard (Pelvic Liberation: Using Yoga, Self-Inquiry, and Breath Awareness for Pelvic Health)
AIDS activists and public health officials were wondering, “Where did all the grant money go? Did NIAID keep the money? Who benefited? Certainly not the tens of thousands of people with AIDS who grew angrier and angrier with each wasted, passing day.”19 Activists complained that Dr. Fauci was not being forthcoming about the status and enrollment of his clinical trials. He was stonewalling inquiries and had veiled the entire process in secrecy.
Robert F. Kennedy Jr. (The Real Anthony Fauci: Bill Gates, Big Pharma, and the Global War on Democracy and Public Health)
whole field and discipline of economics, by which we plan and justify what we do as a society, is simply riddled with absences, contradictions, logical flaws, and most important of all, false axioms and false goals. We must fix that if we can. It would require going deep and restructuring that entire field of thought. If economics is a method for optimizing various objective functions subject to constraints, then the focus of change would need to look again at those “objective functions.” Not profit, but biosphere health, should be the function solved for; and this would change many things. It means moving the inquiry from economics to political economy, but that would be the necessary step to get the economics right. Why do we do things? What do we want? What would be fair? How can we best arrange our lives together on this planet? Our current economics has not yet answered any of these questions. But why should it? Do you ask your calculator what to do with your life? No. You have to figure that out for yourself.
Kim Stanley Robinson (The Ministry for the Future)
I commenced writing this scroll in a frenzied attempt to find myself. I wished to ascertain how the concertina wire that cinches the plasma pool of my biological capsule together stitches a person into the vacillating web of eternity. Instead of my wild ravings spooling out answers, the act of writing nonstop in the midst of my darkest hours triggered a torrent of questions to examine. Each adamant question posed led to a baffling string of insistent conundrums. I orchestrated an urgent caucus, and tenaciously conducted a fact-finding mission. I held a self-questioning klatch attempting to pierce a spool of secular inquiries, a series of pious and profane questions that compressed upon my confused mind. The resultant positive displacement and negative displacement of febrile energy generated from this disorientating and mind-numbing process of rigorous self-scrutiny spun me akin to a crazed top. Unsure of my destiny, I lunged into the unknown, diving headfirst into the indecipherable parts of my reeling existence. I asked questions and sought answers, examined a sundry of personal experiences, and listened to my inner vibrations. How does a person square their mystical self to the undulating camber of life? How does anyone face the deflating specter of the impending death of his or her beloved? I seek to develop a desirable quotient of self-confidence and gain the needed degree of brio to tackle life. I wish to learn how to savor every moment, come to terms with impairing personal fears, blighting uncertainty, and caustic self-doubt. I aspire to overcome the disfiguring emotional liabilities harvested during my troubled past, develop healthful new habits, and brace myself against the irreducible fact of human mortality.
Kilroy J. Oldster (Dead Toad Scrolls)
Yoga is the effort to experience one's divinity personally and then to hold on that experience forever. Yoga is about self-mastery and the dedicated effort to haul your attention away from your endless brooding over the past and your nonstop worrying about the future so that you can seek instead a place of eternal presence form which may regard yourself and your surrounding with poise. it's all god in disguise but they yogis believe a human life is a very special opportunity because only in alumni from and only with a special opportunity because only in a human form and only with a human mind can God realization ever occur. is to restore to health the eye of the heart whereby God may be seen. a great yogi is anyone who has achieved the permanent state of enlightened bliss. A guru is a great yogi who can actually pass that state on to theirs. mantravirya the potency of the Enlighted consciousness capable of conscious inquiry a yearning to understand the nature of the universe. living spiritual master when I was nine, I couldn't do a thing with it except cry later over these years my hypersensitive awareness of times s led me to push myself to experience life at a maximum pace if I were going to have such a short visit on earth, I had to do everything possible e to experience it now hence all the traveling all the romances all the ambition all the pasta. On the other the Zen masters always say that you cannot see your reflection in running water only in still Ater so something was telling me it would be spiritually negligent to run off now then so much was happening right here in this small, cloistered place where every minute of the day is organized to facilitate self-exploration and devotional practice. vipassana mediation teaches that grief and nuisance are inevitable in this life but if you can plant yourself in stillness long enough you will in time experience the truth that everything. (both uncomfortable and lovely) does eventually pass. Man is neither entirely ap upper off the god and is not entirely the captain of his own destiny he is a little of both. But when they do show up again i can just send them back here back to this rooftop of memory back to the care of those two cool blue souls who already and always understand everything This is what rituals are for we do spiritual ceremonies as human beings in order to create a safe resting place of our most complicated feeling of joy or trauma so that we don't have to have those feelings around with us forever weight us down. we have hands we can stand on them if we want to that's our privilege that is the joy of a moral body and that is because God needs us because God loves to feel things through our hands.
Elizabeth Gilbert
I’m stretching my point only a bit when I say that in American life, every vision must begin and end in an economic argument in order to be heard, on urgent matters of human life: labor, education, immigration, refugees, prisons, poverty, health care. Rename
Krista Tippett (Becoming Wise: An Inquiry into the Mystery and the Art of Living)
Phil Zuckerman, “Is Faith Good for Us?” Free Inquiry 26, 5 (2006): 35–38; Gregory S. Paul, “Cross-National Correlations of Quantifiable Societal Health with Popular Religiosity and Secularism in the Prosperous Democracies,” Journal of Religion and Society 7, 1 (2005):
Phil Zuckerman (Society without God: What the Least Religious Nations Can Tell Us About Contentment)