By Gerald Harnet
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1979) A Modern Book of Esthetics, Fifth Edition, New York: Holt, Rinehart & Winston. Riesman, David (1950) The Lonely Crowd, New Haven, CT: Yale University Press. Rokeach, Milton (1973) The Nature of Human Values, New York: The Free Press. Rule, Sheila (1994) “The Pop Life,” New York Times, March 30 : C24 . Santayana, George (1896) The Sense of Beauty, New York: Dover Publications. Scitovsky, Tibor (1976) The Joyless Economy, New York: Oxford University Press. Scruton, Roger (1981) From Descartes to Wittgenstein, New York: Harper Colophon Books.
Here, the reactive as opposed to active nature of spirituality corresponds to the oft-noted distinction between faith (sacred experience) and works (good deeds). The former involves a receptive form of devotion or worship (reactive other-oriented intrinsic value); the latter entails some manipulative intervention, thereby placing it under our category of ethics (active other-oriented intrinsic value). In this connection, faith is viewed as involving an orientation toward some Other in the form of God, a Divine Spirit, or a Cosmic Force (Parker 1957:20), whereas ecstasy involves a mystical disappearance of the self-other dichotomy in a manner that seems to merge the self with the Other, to permit one to lose oneself in the Other, or to achieve a union with the Other and that thereby produces a sense of exaltation or rapture (Perry 1954:488; Frondizi 1971:118).
Von Wright, Georg Henrik (1963) The Varieties of Goodness, London: Routledge & Kegan Paul. —— (1983) Practical Reason, Ithaca, NY: Cornell University Press. Zeithaml, Valerie A. (1988) “Consumer Perceptions of Price, Quality, and Value: A MeansEnd Model and Synthesis of Evidence,” Journal of Marketing 52, July: 2–22. , and Berry, Len (1990) Delivering Quality Service: Balancing Customer Perceptions and Expectations, New York: The Free Press. Schmitt Introduction The view of time as an economic value is common in many approaches to the study of time.