By Nick Offerman
The big name of Parks and Recreation and writer of the New York Times bestseller Paddle your individual Canoe returns with a moment e-book that humorously highlights twenty-five figures from our nation’s heritage, from her inception to give day—Nick’s own pantheon of “great Americans.”
To thousands of individuals, Nick Offerman is the United States. either Nick and his personality, Ron Swanson, are identified for his or her humor and patriotism in equivalent measure.
After the good luck of his autobiography, Paddle your personal Canoe, Offerman now makes a speciality of the lives of these who encouraged him. From George Washington to Willie Nelson, he describes a number of dozen of those heroic figures and why they motivate in him such nice that means. He’ll mix either severe historical past with light-hearted humor—comparing, say, George Washington’s wood the teeth to his personal adventure as a woodworker. the subject material also will let Offerman to expound upon his favourite issues, which readers like to hear—areas akin to faith, politics, woodworking and handcrafting, agriculture, creativity, philosophy, type, and, in fact, meat.
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Extra info for Gumption: Relighting the Torch of Freedom with America's Gutsiest Troublemakers
In The Plague, Camus’ character Tarrou also equates self-reflection with a disease. ”63 The plague he refers to is not that which affects Oran, but rather that of reflectivity. Camus here uses the plague as a fitting symbol for the cause or occasion of the self-reflection which reshapes the life of the existential hero Tarrou, and jars the townspeople of Oran out of their complacency and lack of reflection. Camus, like Dostoevsky, views this new lucidity about the disjointedness between humanity’s nostalgia for unity and comprehension of the universe, and the utter indifference of the universe to our demands, as a positive insight that leads to liberation.
The underground man writes: “I swear to you, gentlemen, that to be hyperconscious is a disease, a real positive disease . . I am firmly convinced not only that a great deal of consciousness, but that any consciousness, is a disease. ”46 Here one finds critical rationality in the form of self-consciousness, which the underground man says leads to a negative, pernicious hyperconsciousness that precludes action and inhibits social intercourse. Like a disease, consciousness begins innocently and unsuspectingly as simple reflection, but then 20 Idealism and Existentialism it expands into a global re-evaluation of one’s life and social interactions.
But gradually reason, like a perfume, diffuses itself silently and insidiously into all aspects of culture. Hegel then changes the metaphor from that of a benign diffusion of perfume in space to the clearly negative image of an infection. e. a cancerous disease. But this disease is latent and goes undetected for a long time by spiritual doctors with even the greatest prognostic acumen. When the illness is finally detected, the disaster and the consequent lasting damage have already occurred: Consequently, when consciousness does become aware of pure insight, the latter is already widespread; the struggle against it betrays the fact that infection has occurred.