By Dave Isay
In ALL THERE, StoryCorps founder Dave Isay stocks tales of affection and marriage from the innovative oral historical past undertaking, revealing the numerous and memorable trips that relationships can take.
In tales that hold us from the thrill and anticipation of courtship to the deep connection of lifelong dedication, we find that love is located within the such a lot unforeseen of places—a big apple tollbooth, an army base in Iraq, an airport lounge—and examine that the path it takes is as unpredictable as existence itself. because the storytellers during this publication begin careers, construct houses, and lift households, we witness the life-affirming pleasure of partnership, the relief of shared sorrows, and profound gratitude within the face of loss.
those tales also are testomony to the heart’s impressive persistence. In ALL there's we come upon love that survives discrimination, ailment, poverty, distance—even demise. within the braveness of people’s ardour we're reminded of the power and resilience of the human spirit. This strong assortment bares witness to true love, in its many diversified kinds, enriching our knowing of that almost all magical feeling.
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Extra resources for All There Is: Love Stories from StoryCorps
If, however, he has been deaf from birth, his sense of sight must begin with movements of the vocal organs and convert the sounds he has been taught to make into a feeling of moving the muscles of his own vocal organs. But he never arrives at real concepts in this way, because the signs he uses are not the sort that can be universalized. (Kant 1974, 37) 34 MEDUSA’S EAR In making this statement, Kant must have had more than his own senses in mind, for just at the time of his writing of the Anthropology and The Conﬂict, deafness became a matter of central concern in Europe, and the site around which, as Lennard Davis points out, a signiﬁcant discourse was constructed.
And since certain tenets of the Bible and Christianity are particularly useful as such means of public instruction, the crown is entitled to sanction these and to ensure that they are appropriately expounded, to censor ofﬁcers of the church in preaching to their congregations, “those who are appointed to teach the people (in the schools and from the pulpits)” (Kant 1979, 15). The crown is also entitled “not only to permit but even to require the faculties to let the government know, by their writings, everything they consider beneﬁcial to a public religion of the land” (15).
It is this, modernity’s phonocentric concept of university, that Derrida opens to question (and to body) when, in “Mochlos,” he reopens The Conﬂict of the Faculties. The issue is not, he says, whether the university needs to be refounded. “We live in a world where the foundation of a new law—in particular a new university law—is necessary” (M 30). Greek for “lever,” the title word, mochlos, suggests, however, that we can reconstitute the university today only “by seeking leverage, by seeking to use the traditional institution—the extant university—as the point from and by means of which one could spring to a new foundation” (Bahti 1992, 61).
All There Is: Love Stories from StoryCorps by Dave Isay