« Comment allez-vous changer le monde ? En changeant votre monde. Le changement commence par vous. » - Don Miguel Ruiz
Le succès des Quatre Accords toltèques, best-seller mondial de don Miguel Ruiz, ne fait que grandir. Mais quoi de plus naturel quand on sait qu’il est en mesure de transformer votre vie en pulvérisant les milliers d’accords restrictifs que vous avez conclus avec vous-même, avec autrui et avec la vie elle-même ?
Il est temps maintenant de vous faire un autre cadeau : Le Cinquième Accord toltèque.
Ce cinquième accord est composé de mots, bien entendu, mais sa signification et son intention dé-passent largement sa formulation. Avec ce dernier accord, il s’agit en fin de compte de vous offrir le pouvoir du doute afin de voir toute votre réalité avec les yeux de la vérité, sans mots. Vous cheminerez alors vers l’acceptation complète de vous-même, tel que vous êtes, et l’acceptation totale de tous les autres, tels qu’ils sont. Avec pour récompense votre bonheur éternel.
Don Miguel Ruiz est le fils d’une guérisseuse du Mexique et le petit-fils d’un nagual toltèque. Après des études de médecine, une rencontre avec la mort (N.D.E.) et une expérience extracorporelle ont transformé sa vie. Depuis, il se consacre à la maîtrise de la sagesse ancestrale des Toltèques. Son en-seignement rencontre un immense succès dans le monde. Il est notamment l’auteur des best-sellers Les Quatre Accords toltèques et La Maîtrise de l’amour parus aux Éditions Jouvence.
Don José Ruiz a grandi dans un monde où tout était possible. Dès qu’il a su parler, il a été initié par son père et sa grand-mère, Mère Sarita, guérisseuse. Il est devenu, comme son père, héritier de la lignée toltèque.
Don Miguel Ruiz met en lumière les croyances et suppositions fondées sur la peur, qui sapent notre capacité à aimer, créant conflits et souffrances dans nos relations.
À l’aide d’histoires et d’allégories puissantes, pour donner vie à son message, don Miguel Ruiz nous indique comment guérir nos blessures émotionnelles, comment recouvrer la liberté et la joie qui sont nos droits de naissance, ainsi que l’esprit du jeu, indispensable pour établir des relations d’amour.
Les Quatre Accords toltèques ont introduit un code de conduite simple mais puissant pour atteindre la liberté personnelle et le vrai bonheur.
Apprendre à mettre en pratique et à vivre quotidiennement avec ces quatre accords vous aidera à recouvrer pleinement la conscience et la sagesse de votre Moi véritable. Ce livre est un précieux cadeau pour les lecteurs de don Miguel Ruiz, mais surtout pour quiconque se sentant prêt à laisser ses souffrances de côté et à faire du bonheur originel son art de vivre.
Vous trouverez en particulier :
– des astuces pour ne plus être prisonnier de la peur ;
– des clés pour recouvrer sa volonté, sa foi et la puissance de sa parole ;
– des idées et des outils pratiques pour devenir maître de sa propre vie ;
– un dialogue avec don Miguel Ruiz.
Don Miguel Ruiz est le fils d’une guérisseuse du Mexique et le petit-fils d’un chaman. Après des études de médecine, une rencontre avec la mort (NDE) et une expérience extracorporelle ont transformé sa vie. Depuis, il se consacre à la maîtrise de la sagesse ancestrale des Toltèques. Ses livres : Les Quatre Accords toltèques et La Maîtrise de l’amour (Éd. Jouvence) sont des best-sellers.
Janet Mills est rédactrice et éditrice de Amber-Allen Publishing, une maison d’édition américaine publiant les livres de don Miguel Ruiz et dont l’objectif est de donner à autrui la possibilité de vivre la vie de ses rêves.
This book uses mixed methods to extend the concept of "wellbeing stocks" to refer to dynamic ways of working with others. It addresses metaphors and praxis for weaving together strands of experience. The aim of the wellbeing stocks concept is to enable people to re-evaluate economics and to become more aware of the way in which we neglect social and environmental aspects of life. The pursuit of profit at the expense of people and the environment is a central problem for democracy and governance. The vulnerability of cities is a symptom of the lack of balance between individual and collective needs. This book explores the potential for cities, specifically in the regions of Indonesia, Africa, and Australia, to become more productive as sites for food and water security through more creative use of technology. It highlights the need for partners that see food and security feasible at the household level if supports are provided at the community, national and international level. The book examines how these regions are affected by demographics, climate change and people movements, but also explores ways to establish an effective cultural ecosystem management.
Rescuing the Enlightenment from Itself: Critical and Systemic Implications for Democracy presents papers that make the case that good governance is about thinking and practice that can lead to a better balance of social, cultural, political, economic and environmental concerns to ensure a sustainable future for ourselves and for future generations. The work is inspired by the thinking of C. West Churchman and forms the first volume in a new series: C. West Churchman's Legacy and Related Works. The book features contributions from a range of invited authors including Russell L. Ackoff, Ken Bausch, John van Gigch and Norma Romm. The volume is aimed at academics, post-graduate students and members of professional associations working in the fields of systems sciences, public policy and management, politics, and international relations.
This book addresses the social and environmental justice challenge to live sustainably and well. It considers the consequences of our social, economic and environmental policy and governance decisions for this generation and the next. The book tests out ways to improve representation, accountability and re-generation. It addresses the need to take into account the ethical implications of policy and governance decisions in the short, medium and long term based on testing out the implications for self, other and the environment. This book recognizes the negative impact that humans have had on the Earth's ecosystem and recommends a less anthropocentric way of looking at policies and governance. The chapters discuss the geologic impact that people have had on the globe, both positive and negative, and brings awareness to the anthropocentric interventions that have influenced life on Earth during the Holocene era. Based on these observations, the authors discuss original ideas and critical reviews on ways to govern those who interpret the world in terms of human values and experience, and to conduct an egalitarian lifestyle. These ideas address the growing rise in the size of the ecological footprints of some at the expense of the majority, the growth in unsustainable food choices and of displaced people, and the need for a new sense of relationship with nature and other animals, among other issues. The chapters included in Balancing Individualism and Collectivism: Social and Environmental Justice encourage readers to challenge the sustainability agenda of the anthropocentric life. Proposed solutions to these unsustainable actions include structuralized interventions and volunteerism through encouragement and education, with a focus on protecting current and future generations of life through new governmental etiquette and human cognizance.
This book explores the implications of knowing our place in the universe and recognising our hybridity. It is a series of self-reflections and essays drawing on many diverse ways of knowing. The book examines the complex ethical challenges of closing the wide gap in living standards between rich and poor people/communities. The notion of an ecological citizen is presented with a focus on protecting current and future generations. The idea is to track the distribution and redistribution of resources in the interests of social and environmental justice. The central argument looks for ways to hold the powerful to account so as to enable virtuous living by the majority to be demonstrated in what the author calls a "planetary passport" - a careful use of resources and a way to provide safe passage to those in need of safe habitat. The book argues that nation states need to find ways to control the super-rich through the governance process and to enhance a sense of shared ecological citizenship and responsibility for biodiversity. The fundamental approach is collaborative research. Planetary Passport: Representation, Accountability and Re-Generation is comprised of six chapters. Chapter 1 begins by making a case for a paradigm shift away from business as usual and the pursuit of profit at the expense of the social and environmental fabric of life. The aim is to explore alternatives and to discuss some ways of achieving wellbeing whilst the focus is on human rights, discrimination and outlining the notion of a planetary passport. Chapter 2 makes a specific link between people and the planet as a basis for understanding the nature of hybridity and interconnectedness and the implications for ethics. Chapter 3 focuses on building this planetary passport for social and environmental justice in order to enable people with complex needs to consider the consequences of either continuing to live the same way as before or making changes to the way that they live.Meanwhile Chapter 4 does the same as the previous chapter, but explores the political context of consumption and short term profit Chapter 5 examines the challenges and opportunities that come from explorations within a cross-cultural learning community. This includes a look at co-creation and co-determination. Finally Chapter 6 ends with a look to the future and a potential new framework for people and the planet through a planetary passport.
This book makes a case for rights and responsibilities to be expressed through a cosmopolitan praxis based on developing strong cosmopolitan approaches. This developed approach respects a form of cultural or national identity that is not at the expense of others, the environment or future generations. This new stoicism is based on a sense of responsibility for others. The book also explores systemic ethical praxis in response to the vexed challenge of how to bridge the false dualism of pitting the environment versus profit. Systemic Ethics and Non-Anthropocentric Stewardship: Implications for Transdisciplinarity and Cosmopolitan Politics is organized into seven chapters. The book begins by providing readers with an understanding of the way in which cosmopolitanism (like all social concepts) is shaped by diverse definitions and applied differently by theorists and those that engage in transformative praxis. It also develops an argument based on considering the empirical consequences of social, economic and environmental decisions on the quality of life of current and future generations. The next chapter critiques anthropocentricism and explores how policy makers develop agreements on what constitutes and supports the wellbeing of the planet rather than the GDP. The book then explores the options for social democracy and ways to enhance an ethical approach to post national governance and argues for participatory democracy and governance to respond to diversity within and across national boundaries. The following chapters reflect upon the author's own participatory action research process and examines the transformations that can arise through critical systemic thinking and practice. Next the book makes the case for systemic ethical governance that is able to manage consumption, before concluding with a final look at the book's approach, based on critical heuristics.
This book promotes the well-being of the commons through representation and accountability through monitoring from below in order to operationalize engagement. This book views the commons as a legal concept, a transformative governance concept, and a basis for systemic ethics. The chapters focus on practical responses to address complex problems that comprise many interrelated variables and are perceived differently by stakeholders with different values and life experiences. By considering these different stakeholders, the goal is to highlight ways to regenerate and invigorate employment opportunities. The book identifies pathways towards ethical vocational education to enable lifelong engagement by active citizens which requires action learning to address areas of perceived policy concern. Throughout the chapters in this book, the authors discuss transformative research and its implications on stakeholders. They focus on re-presentation and its implications for thinking and practice.One author makes the case for fostering non anthropocentric approaches to ethical development. In addition, the chapters cover case studies including governance challenges associated with water management using a mixed method approach and also production of mushrooms in collaboration with coffee growers in Jakarta. The book focuses on ways to de-colonialise knowledge formation in public policy and makes the case for an alternative approach to governance and democracy that takes into account a range of local people's perspectives.
Transformation from Wall Street to Well-being: Joining up the dots through Participatory democracy and governance to mitigate the causes and adapt to the effects of climate change addresses accountable leadership, supports collective interests, ethical governance and fairness to future generations in order to develop systemic approaches relevant to these issues. The humanistic focus, whilst central, addresses how we see ourselves in relation to the environment. It explores cultural perspectives in developed and developing parts of the world where people have a closer connection with the natural environment in comparison to those who live in cities. Furthermore the book discusses participatory action research to prefigure a means to hold the market to ensure that the use of resources that are necessary for the common good are accessible and equitable. The essential systemic aim this book offers is to balance human needs with nature. The research summarizes the discourses and the adaptive praxis in order to develop a bridge between cosmopolitan ethics and cosmopolitan governance. It does this in the interest of supporting and using cultural designs for living that support quality of life and spans five core domains as explained by the author. Overall, this monograph helps evaluates the extent to which the introduced approaches enable the community to consider their perceived assets and risks and the implications of their consumption choices.
This book explores the concept of multi-species relationships and suggests critical systemic pathways to protect shared habitats. This book discusses how the eradication of species as a result of rapid urbanisation places humanity at risk. This book demonstrates how narrow anthropocentrism has focused on the rights of human beings at the expense of other species and the environment. This book explores a priori norms and a posteriori measures and indicators to include and protect multiple species. This book aims to strengthen institutional capacity and powers to address and extend the UN 2030 Sustainable Development Agenda by drawing on local wisdom but also the need to implement laws to prevent ecocide. This book highlights that our fragile interdependence requires a recognition of our hybridity and interconnectedness within the web of life and suggests ways to reframe policy within and beyond the nation state to support living systems ofwhich we are a strand.
The edited volume advocates for teaching systemic ethics as a form of life-long learning within nature's classroom to support social and environmental justice. This book also explains critical systemic thinking as both an individual and a collective responsibility through many ways of knowing spanning the arts and sciences to inspire creativity.
This volume contributes to theory and practice by making suggestions as to how to re-frame the content, structure and process of education for transformation. This volume makes a case for a more relational understanding of human beings and other species. This volume also explores a more integrated curriculum where learners are given the opportunity to explore many ways of knowing and learning to earn, learn and grow a future through circular economies, co-operatives and learning communities. This book highlights how the models of sustainable development focus on education for wellbeing in line with the UNESCO approach outlined in 2021 that emphasizes the systemic nature of education rooted in protecting the environment and supported by the participation of active global citizens.
This volume demonstrates transformation of our thinking and practice is overdue and calls for changing the narrative through our standing together and redesigning systems of education to prioritize a more holistic worldview that embraces the planet and living systems. The focus of this volume is on values, perspectives and ways to make a difference through addressing a range of practical concerns, such as: food, energy and water security.
Ontologically the editors' perspective is shaped by recognising kinship with nature, as expressed by Indigenous custodians. Epistemologically the editors and contributors to this volume explore ways to enhance education based on working across cultures and disciplines using a cross cultural approach and mixed methodology. Axiologically theeditors support the notion of transformative research that promotes balancing non-anthropocentrism with an approach that draws on Indigenous wisdom whilst addressing patriarchal notions through gender mainstreaming.
This book offers a pioneering approach to collaborative co-authorship, integrating storytelling, participatory action research, and innovative uses of technology like Zoom to bridge geographical and cultural divides. The authors emphasize authentic dialogue, using a form of metalogue to ensure all voices are heard and respected, thus avoiding ventriloquy-speaking for or over others. Their praxis revolves around performative and regenerative projects involving indigenous custodians, academics, students, and community members, aiming to address "Species Apartheid" and promote a more inclusive and sustainable future.
The book's engagement model includes inner work, focusing on critical analysis and analytical meditation on values and their consequences; outer work, involving transformative education and organic food production workshops to engage a broad community of practice; and future work, exploring narrative and "if-then" scenarios to envision new possibilities, with an emphasis on creativity and courage.
The authors draw inspiration from diverse sources, including Indigenous knowledge systems and various academic institutes and organizations. Through their collaborative efforts, they aim to create a more inclusive, sustainable, and just world.
Ce livre basé sur les travaux de Paul Janet et John Stuart Mill, traite de la liberté de penser et d'exprimer sa pensée. On dénonce sans cesse les libres penseurs comme portant atteinte à toutes les lois divines et humaines, comme menaçant les bases mêmes de la société, comme effaçant la distinction du bien et du mal au profit de l'anarchie et du triomphe des passions. Il se trouve encore des esprits qui, même dans l'ordre de la foi, voudraient que l'état intervînt pour fixer ce qu'il faut croire et ce qu'il est permis de ne pas croire. Le retour au moyen-âge serait la vraie conséquence de ces déclamations, si elles se comprenaient elles-mêmes, et quelques-uns ne reculeraient nullement devant cette conséquence... La liberté de penser est donc le droit commun de toutes les écoles philosophiques: elles ne sont philosophiques qu'à cette condition. C'est là pour nous le premier principe, et par rapport à cette condition fondamentale les dissidences ultérieures n'ont en quelque sorte qu'une importance secondaire... « Une des formes de liberté à laquelle nous nous flattons de tenir le plus, pour laquelle nous nous déclarons prêts à aller en prison, qui est un étrange aboutissement de la liberté, ou à dresser des barricades contre ceux qui ne pensent pas comme nous, c'est la liberté de penser.» (Franc-Nohain)
