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Books on the topic 'Meaningful living'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Dunn, Paul H. Meaningful living. Seattle, Wash: Gold Leaf Press, 2000.

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2

Meaningful living: Logotherapeutic guide to health. New York: Grove Press, 1986.

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3

Ann, Brussat Mary, ed. Spiritual Rx: Prescriptions for living a meaningful life. New York: Hyperion, 2000.

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4

Meaningful living: A path to finding fulfillment in daily life. [Brooklyn, N.Y.]: Judaica Press, 2001.

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5

Adventures in senior living: Learning how to make retirement meaningful and enjoyable. New York: Haworth Pastoral Press, 1997.

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6

Yaryura-Tobias, Jose A. The integral being: A new path to personal growth and meaningful living. New York: H. Holt, 1987.

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7

Immersion travel USA: The best and most meaningful volunteering, living, and learning excursions. Woodstock, VT: Countryman Press, 2008.

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8

Selwyn, Douglas. Living history in the classroom: Integrative arts activities for making social studies meaningful. Tucson, Ariz: Zephyr Press, 1993.

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9

Zimbabwe. Ministry of Health and Child Welfare. Meaningful involvement of people living with HIV and AIDS (MIPA): Zimbabwe baseline survey , 2009. Harare: National AIDS Council Zimbabwe, 2009.

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10

Shadel, Doug. The power of acceptance: Building meaningful relationships in a judgemental world. Van Nuys, Calif: Newcastle Pub., 1997.

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11

Chris, Chapparo, ed. Living a meaningful life with chronic illness: A qualitative study of perceived control and occupational role performance with couples living with Parkinson's disease. Saarbrücken, Germany: VDM Verlag Dr. Müller, 2008.

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12

Jim, Arraj, ed. The treasures of simple living: A family's search for a simpler and more meaningful life in the middle of a forest. [Chiloquin, Or.]: Tools for Inner Growth, 1987.

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13

Jones, Joseph C. I told you so or wish I had: A father's perspective on things to do for living an enjoyable, productive, successful, and meaningful life. Olathe, Kan: Jobeco Books, 1993.

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14

Calhoun, Cheshire. Geographies of Meaningful Living. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190851866.003.0002.

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Where in our conceptual geography is “meaningful” best located and what conceptual work should it do? Agent-independent and agent-independent-plus conceptions of meaningfulness locate “meaningful” within the conceptual geography of agent-independent evaluative standards and assign “meaningful” to the work of commending lives. The chapter argues that the not wholly welcome implications of these more dominant approaches to meaningfulness make it plausible to locate “meaningful” on an alternative conceptual geography—that of agents as end-setters and of agent-dependent value assessments—and to assign it to the task of picking out lives whose time expenditures are valuable to the agent. The chapter develops a normative outlook conception of meaningful living and responds to the challenge confronting any subjectivist conception of meaningfulness that it is overly permissive.

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15

Lukas, Elisabeth S. Meaningful Living: A Logotherapy Book. Grove Pr, 1988.

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16

The Art of Meaningful Living. Synergy Books, 2009.

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17

Jannery, Beth. Simple Grace: Living a Meaningful Life. PublishAmerica, 2007.

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18

Shepperd, Walter, and Ph D. Walter Shepperd. Productive Living Series : Building a Meaningful Lifestyle. Walter Shepperd, Ph.D., 2000.

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19

Service: Living a Meaningful Life (Building Character Together). Zondervan, 2008.

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20

Your Marvelous Mind : Motivational Power for Meaningful Living. Hillsboro Press, 2000.

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21

SPIRITUAL RX: PRESCRIPTIONS FOR LIVING A MEANINGFUL LIFE. Hyperion, 2001.

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22

Noble Purpose: The Joy of Living a Meaningful Life. Templeton Foundation Press, 2003.

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23

Damon, William. Noble Purpose: The Joy of Living a Meaningful Life. Templeton Foundation Press, 2005.

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24

Doing Valuable Time: The Present, the Future, and Meaningful Living. Oxford University Press, Incorporated, 2018.

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25

Dube, Cynthia C. Smile! I Love You Love, God: Insights into Meaningful Living. AuthorHouse, 2004.

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26

Living an Excellent Life: How to Set and Achieve Meaningful Goals. Inkwater Press, 2004.

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27

Tillman, Paul Davis. Living a Successful Life: How to Set and Achieve Meaningful Goals. Inkwater Press, 2005.

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28

Living A Meaningful Life Dealing With The Daily Challenges Of Fibromyalgia. Tate Publishing & Enterprises, 2008.

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29

Mindful Relationships: Build Nurturing, Meaningful Relationships by Living in the Present Moment. Orion Publishing Group, Limited, 2017.

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30

Esden, Lopos Bootes, ed. Living a meaningful life: A treasury of Tatay Abante's preachings and compositions. Quezon City: Lighthouse Bible Baptist Church, 2008.

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31

Buehler, Alison. Growing the Good Life: Lessons in Parenting, Gardening, Health, and Meaningful Living. CreateSpace Independent Publishing Platform, 2016.

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32

Mindful Relationships: Build nurturing, meaningful relationships by living in the present moment. Spring, 2019.

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33

Dicato, M. Optimizing Hemoglobin Levels And Beyond: Strength For Living And Meaningful Survival? (Oncology). Not Avail, 2005.

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34

The Female Power Within: A Guide to Living a Gentler, More Meaningful Life. Life Works Books, 2002.

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35

Kayne, Sheryl. Immersion Travel USA: The Best and Most Meaningful Volunteering, Living, and Learning Excursions. Norton & Company, Incorporated, W. W., 2008.

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36

Jones, James W. Living Religion. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190927387.001.0001.

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The modern tendency to separate theory and practice, reflection and contemplation, has done inestimable mischief to the life of religion in the modern world. Religion’s claims about God or the world or the nature and destiny of the human spirit have been ripped from their context in religious practice and treated as discrete doctrinal abstractions to be justified or refuted in isolation from the living religious life that is their natural home. Many of the dilemmas faced by those who think seriously about religion today arise from or are intensified by this separation of theory and practice. Trends in contemporary psychology, especially an emphasis on embodiment and relationality, can help the thoughtful religious person of any tradition by returning theory to practice and thereby opening up new avenues of religious knowing and new ways of justifying the commitment to a religiously lived life. This text moves between psychology (especially neuropsychology) and various forms of religious thought in order to demonstrate the validity of living the religiously informed life. This book argues that it is meaningful and reasonable to speak of a “spiritual sense” by discussing ways we can “sense” or “perceive” the reality of God and what that might mean for the religiously concerned person and how it might be understood psychologically and neurologically.

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37

Lumpkin, Aaron. You Get One Shot at Life--Aim for Success: Secrets of Living a Meaningful Life. Winning Pubns, 2006.

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38

Shadel, Douglas P., Bill Thatcher, and M. Scott Peck. The Power of Acceptance: Building Meaningful Relationships in a Judgmental World. Newcastle Publishing Company, 1997.

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39

A Simple Christmas: A Faith-filled Guide to a Meaningful And Stree-free Christmas (Spirit of Simple Living) (Spirit of Simple Living). GuidepostsBooks, 2006.

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40

Getz, Earl. Swimming With the Tide: Short Essays on Living a More Meaningful Existence in a Complex World. Booklocker.com, Inc., 2003.

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41

Calhoun, Cheshire. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190851866.003.0008.

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This brief conclusion reviews central themes of the book. One central theme is living meaningfully. The book defends the view that meaningful living consists in spending your life’s time on ends that you take yourself, in your best judgment, to have reason to value and thus to use yourself up on. Meaningful living depends not only on what characterizes one’s whole life, but also on one’s actual time expenditures. The book argues that locking in the future by making commitments is not essential to meaningful living; it also explores the connections between meaningful living and boredom. A second theme of the book concerns the difficulties in living life as a temporal evaluator: the vulnerabilities to demoralization, estrangement, boredom, loss of practical hope and basal hopefulness, discontentment, and meaninglessness at the temporally local level. A third theme is the way our lives as evaluators are shaped in important ways by the personal, the nonrational, and optional styles.

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42

Milgram, Goldie. Living Jewish Life Cycle: How to Create Meaningful Jewish Rites of Passage at Every Stage of Life. Jewish Lights Publishing, 2008.

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43

COPY, Jawhara. Big Life Journal: To BUILD EMOTIONAL RESILIENCE Daily Journal for a Better, Living More Meaningful Life, Paperback. Independently Published, 2020.

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44

Purcell, Don. The power of change: Unlocking the secret to health, happiness, and a meaningful life (The joy of living). Double Crane Pub, 2001.

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45

Jody, Day, ed. Living the life unexpected: 12 weeks to your plan B for a meaningful and fulfilling future without children. Bluebird, 2016.

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46

Rodin, Gary, and Sarah Hales. Managing Cancer and Living Meaningfully. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780190236427.001.0001.

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This text outlines the empirical research, theoretical underpinnings, and clinical application of a novel supportive-expressive psychotherapy for patients with metastatic cancer and their caregivers. Managing Cancer and Living Meaningfully, known by its acronym of CALM, provides a framework for therapists with diverse backgrounds and training to help patients and their caregivers to address the practical and profound challenges of advanced cancer and to live their lives as meaningfully as possible. CALM provides reflective space for them to consider treatment decisions and communication with their health care providers, disruptions in identity, attachment security and the sense of meaning in their life, and to address fears, hopes, and concerns related to the end of life. Particular attention is paid in CALM to the regulation of affect, to the renegotiation of attachment relationships and to helping patients and their caregivers to sustain “double awareness” of the possibilities for living, while also managing their disease and planning for the end of life. Such an approach not only helps to prevent depression and death anxiety, but also helps to reclaim the loss of the imaginative possibilities for living in the context of all-consuming cancer care. The universal dimensions of advanced cancer and the semi-structured nature of CALM permit it to be delivered in the language and cultural idiom of cancer treatment settings in virtually all parts of the world. This text provides the most comprehensive and up-to-date description of the evidence base for CALM, its theoretical foundations and a manualized guide to its clinical application, filled with rich clinical illustrations.

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47

Zamir, Tzachi. Second Climb. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190695088.003.0005.

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The chapter discusses meaningful, vital agency in Eden. Forms of living deadness are discussed and related to vitality in Eden, a vitality achieved through gardening and through perception. God’s inseparability from creation is explained via the poem’s animist materialism. Meaningful action arises out of collaborative agency with God’s creative work. It also moves one away from living deadness. The chapter presents Milton’s fourfold understanding of death. The chapter begins with the “unholy trinity” and Death as standing for formlessness. Death is the opposite of form-giving, the activity with which Adam and Eve are tasked, their gardening. A discussion of Edenic gardening then brings out alternative ways (Adam’s, Eve’s) of responding to God and, thereby, being alive. To fall, in part, means losing the capacity to work in a particular manner. It can also mean losing the ability to find God in the world which one perceives.

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48

Zamir, Tzachi. Third Crossroad. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190695088.003.0008.

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Because God is not merely a prescriptive entity but, by virtue of his omnipresence, also a place, Milton implies that knowledge, vitality, and meaningful action depend upon one’s sense of location. For philosophy, one’s understanding (one’s language) determines one’s world; for the religious poet it is the other way round: what one experiences as one’s location, shapes what one knows. A contrast is drawn between the philosopher who begins by denouncing the perceived world, returning to it after a stage of withdrawal into contemplation, and the religious poet who begins with perception of the right kind. Differences between philosophy and religion over the connection between meaningful existence and living an examined life are traced.

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49

Landau, Iddo. The Goal of Life. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190657666.003.0010.

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Many associate the meaning of life with the goal, aim, or end of life, asking themselves what they are living for. When they cannot answer this question, they suspect that their lives are meaningless. Some also believe that all things must have goals in order to be meaningful. But this means that goals must also have goals, ad infinitum, with no final goal that gives meaning to the entire chain. This chapter responds to these concerns by distinguishing between instrumental and terminal value, and arguing that it is incorrect that meaningful lives must have ends to which they are means. A life may be of much worth even if it serves no ulterior purpose.

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50

Zamir, Tzachi. Third Climb. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190695088.003.0007.

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If Milton’s Eden presents meaningful action, showing how it is woven into perception and imagination, Milton’s hell presents veriaties of living deadness. Four kinds of living deadness dramatized in Milton’s hell: a persevering in pointless action (Moloch), a passive resignation to one’s predicament (Belial), a false belittling of what one should truly seek (Mammon), and a drawing of others into one’s own wretched state (Be lzebub). All four are motivated by despair and the wish to avoid experiencing it. A distinction between two types of despair—beneficial and damaging—is offered, and the sense in which all four responses exemplify malign despair is explained. To use despair beneficially, would have induced either remorse or guilt in the fallen angels. Instead, they are limited to regret (a distinction among remorse, guilt, and regret is proposed).

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