This Faust-like and magical story is evidence of Hesse's searching philosophy and extraordinary sense of humanity as he tells of the humanization of a middle-aged misanthrope. Yet his novel can also be seen as a plea for rigorous self-examination and an indictment of the intellectual hypocrisy of the period. As Hesse himself remarked, "Of all my books Steppenwolf is the one that was more often and more violently misunderstood than any of the others".

    Liberalism is not a political party; it is a system of social organization. The liberal program aims at securing equality under law and freedom of opportunity for everyone to make their own choices and decisions, so long as they do not interfere with the equal rights of others; it offers no special privileges to anyone. Under liberalism, the role of government would be limited to protecting the lives, property, and freedom of its citizens to pursue their own ends and goals. Mises is more specific here than elsewhere in applying the liberal program to economic policy, domestic and foreign. Also in this book, Mises contrasts liberalism with other conceivable systems of social organization such as socialism, communism, and fascism.Ludwig von Mises (1881–1973) was the leading spokesman of the Austrian School of Economics throughout most of the twentieth century. He earned his doctorate in law and economics from the University of Vienna in 1906. In 1926, Mises founded the Austrian Institute for Business Cycle Research. From 1909 to 1934, he was an economist for the Vienna Chamber of Commerce. Before the Anschluss, in 1934 Mises left for Geneva, where he was a professor at the Graduate Institute of International Studies until 1940, when he emigrated to New York City. From 1948 to 1969, he was a visiting professor at New York University.Bettina Bien Greaves is a former resident scholar, trustee, and longtime staff member of the Foundation for Economic Education. She has written and lectured extensively on topics of free market economics. Her articles have appeared in such journals as Human Events, Reason, and The Freeman: Ideas on Liberty. A student of Mises, Greaves has become an expert on his work in particular and that of the Austrian School of economics in general. She has translated several Mises monographs, compiled an annotated bibliography of his work, and edited collections of papers by Mises and other members of the Austrian School.

    . . the ontological difference.” —Hubert L. Dreyfus, Times Literary Supplement

    An invaluable addition to the libraries of instructors, students, and anyone interested in history, government, and anarchist thought.

    Finally available in English, this unrivaled example of Panofsky's early method places him within broader developments in theories of knowledge and cultural change.Here, drawing on a massive body of learning that ranges over ancient philosophy, theology, science, and optics as well as the history of art, Panofsky produces a type of "archaeology" of Western representation that far surpasses the usual scope of art historical studies.Perspective in Panofsky's hands becomes a central component of a Western "will to form," the expression of a schema linking the social, cognitive, psychological, and especially technical practices of a given culture into harmonious and integrated wholes. He demonstrates how the perceptual schema of each historical culture or epoch is unique and how each gives rise to a different but equally full vision of the world.Panofsky articulates these distinct spatial systems, explicating their particular coherence and compatibility with the modes of knowledge, belief, and exchange that characterized the cultures in which they arose. Our own modernity, Panofsky shows, is inseparable from its peculiarly mathematical expression of the concept of the infinite, within a space that is both continuous and homogenous.

    . . and beyond! [Democracy] is based on propositions that are palpably not true

    One of the most important philosophical works of our time, a work that has had tremendous influence on philosophy, literature, and psychology, and has literally changed the intellectual map of the modern world.

    The complete work of the Entered Apprentice, Fellow-craft and Master-mason's Degrees, with the ceremonies, lectures, etc.

    It is considered an exceptionally insightful investigation of how the Renaissance spirit fundamentally questioned and undermined medieval thought.In examining the changes brewing in the early stages of the Renaissance, the author reveals immense erudition and artistic insight as he perceptively describes the interdependence of philosophy, language, art, and science, considers at length the recognition of the consciousness of the individual self, and discusses the great thinkers of the period—from Leonardo da Vinci and Galileo to Pico della Mirandola and Giordano Bruno.Among the major topics covered are the work of Nicholas Cusanus, a fifteenth-century philosopher and scholar who stressed the incomplete nature of man’s knowledge of God and the universe; freedom and necessity in the philosophy of the Renaissance; and the subject-object problem in the philosophy of the Renaissance.Among the most significant German works on the Renaissance produced in the twentieth century, this volume, reprinted here in a superb English-language version, “should be widely used by students of the various literatures, of political theory, of the history of religion and Reformation thought, and of the history of science, as well as by those concerned with intellectual history in general.” — John Herman Randall, Jr.

    The last occult (automatic) writing of Austin Osman Spare, the founder of Sigil Magic.

    The Catholic Historical Review Marguerite Porete: The Mirror of Simple Souls translated and introduced by Ellen L. Babinsky preface by Robert E. Lerner LOVE: This Soul has within her the mistress of the Virtues, whom one calls Divine Love, who has transformed her completely into herself, is united to her, and which is why this Soul belongs neither to herself nor to the Virtues. Reason: But who are you, Love? says Reason. Are not you one of the Virtues with us even though you be above us? Love: I am God, says Love, for Love is God and God is Love, and this Soul is God by the condition of Love. Thus this precious beloved of mine is taught and guided by me, without herself, for she is transformed into me, and such a perfect one, says Love, takes my nourishment. Marguerite Porete (?-1310) We know very little about Marguerite Porete, only that she was a beguine from Hainaut who was burned at the stake as a relapsed heretic in 1310. She might have been a solitary itinerant beguine who expounded her teachings to interested listeners. She wrote The Mirror of Simple Souls in Old French sometime between 1296 and 1306. The format of the text is a dialogue among allegorical figures who represent the nature of the relation between the soul and God. The fundamental structure of the discourse is grounded in traditional Neoplatonist philosophy, and courtly language is used to express theological abstractions. The Mirror is a theological treatise which analyzes how love in human beings is related to divine love, and how the human soul by means of this relation may experience a lasting union of indistinct ion with God in this life. This is the first modern English translation of the complete text. The translation is based on a critical edition of the Old French and Latin versions of The Mirror. The introduction sets The Mirror in the maelstrom of political and ecclesiastical tensions and conflicts, and offers an analysis of the French beguine's thought.

    Creative spiritual development represents a new principle which signifies an offering of human freedom to God, an offering which God expects from us. The life of the spirit is a creative and dynamic process. Spiritual development is possible only because there is freedom. Spiritual development is not movement on the plane of the external world, but the bringing to birth of forces which lie hidden in the inner depths of existence. To quote Berdyaev, "the spiritual world is like a torrent of fire in free creative dynamism." The Russian philosopher Nikolai Berdyaev (1874-1948) was one of the greatest religious thinkers of the twentieth century. His philosophy goes beyond mere thinking, mere rational conceptualization, and tries to attain authentic life itself: the profound layers of existence that are in contact with God's world. Berdyaev directed all of his efforts, philosophical as well as in his personal and public life, at replacing the kingdom of this world with the kingdom of God. According to him, we can all attempt to do this by tapping the divine creative powers which constitute our true nature. Our mission is to be collaborators with God in His continuing creation of the world. This is what Berdyaev said about himself: "Man, personality, freedom, creativeness, the eschatological-messianic resolution of the dualism of two worlds - these are my basic themes."

    He spent over fifty years writing his critically acclaimed eleven-volume series, The Story of Civilization (the later volumes written in conjunction with his wife, Ariel). A champion of human rights issues such as the brotherhood of man and social reform long before such issues were popular, Durant, through his writings, continues to educate and entertain readers the world over.

    He was an idealist, dreamer, orator, and scientist. His work was to emancipate men and women from being slaves to useless customs, outgrown mental habits, religious customs, laws, and superstitions. This is a collection of his penetrating wisdom.

    His ideas affect the intellectual climate of our day in two important ways: first, by entering into our Christian theology and contributing especially to its doctrine of the opposition between the spirit and the flesh; secondly, by entering into our scientific mentality. Contents: Apology; Crito; Protagoras; Gorgias; Phaedo; Ion; Symposium; Phaedrus; Theaetetus; Parmenides; Philebus; Timaeus; Laws.

    He was married, the father of a daughter & four sons. A kindly, independent thinker, he wrote widely. His popular 46 Parallel Lives were biographies planned to be paired ethical examples of a Greek & a similar Roman, tho the last four are single. They're invaluable sources about the lives & characters of GrecoRoman statesmen, soldiers & orators. His approximately 60 other varied extant works are known as Moralia, Moral Essays. They're of high literary value & of use to all interested in ethics, philosophy & religion. The Loeb Classical Library's Moralia is in 15 volumes, this being the first, #197 in the Library's series as a whole.Note on FrontspiecePrefaceIntroductionThe Education of ChildrenHow the Young Man Should Study PoetryOn Listening & LecturesHow to Tell a Flatterer froma FriendHow a Man May Become Aware of His Progress in VirtueIndex

    He studied under Plato at Athens and taught there (367-347); subsequently he spent three years at the court of a former pupil, Hermeias, in Asia Minor and at this time married Pythias, one of Hermeias's relations. After some time at Mitylene, in 343-2 he was appointed by King Philip of Macedon to be tutor of his teen-aged son Alexander. After Philip's death in 336, Aristotle became head of his own school (of 'Peripatetics'), the Lyceum at Athens. Because of anti-Macedonian feeling there after Alexander's death in 323, he withdrew to Chalcis in Euboea, where he died in 322.Nearly all the works Aristotle prepared for publication are lost; the priceless ones extant are lecture-materials, notes, and memoranda (some are spurious). They can be categorized as follows: I "Practical" Nicomachean Ethics; Great Ethics (Magna Moralia); Eudemian Ethics; Politics; Economics (on the good of the family); On Virtues and Vices. II "Logical" Categories; Analytics (Prior and Posterior); Interpretation; Refutations used by Sophists; Topica. III "Physical" Twenty-six works (some suspect) including astronomy, generation and destruction, the senses, memory, sleep, dreams, life, facts about animals, etc. IV "Metaphysics" on being as being. V "Art" Rhetoric and Poetics. VI Other works including the Constitution of Athens; more works also of doubtful authorship. VII Fragments of various works such as dialogues on philosophy and literature; and of treatises on rhetoric, politics and metaphysics.The Loeb Classical Library edition of Aristotle is in twenty-three volumes.

    

    W. Maitland's translation of a vital section from Otto Gierke's monumental Das Deutsche Genossenschaftsrecht makes available once again one of the seminal texts in the historiography of political thought. Famed, inter alia, for the elegance and lucidity of Maitland's own expository introduction, Political Theories of the Middle Age is concerned in essence with the medieval development of the doctrine of State and Corporation - a concept which, as Maitland indicates, has been prone to misunderstanding by English minds versed in the tradition of the common law. Gierke identifies the peculiar characteristic of medieval political thought as its vision of the universe as one articulated whole, and every being, whether a joint-being (community) or a single-being - as both a part and a whole: his text examines the potentially revolutionary effect upon this of certain crucial intellectual intrusions, derived in part from Roman Law, described by Gierke as 'ancient-modern'.