It is thousands of years old, and the same today as it has always been. The great traditional buildings of the past, the villages and tents and temples in which man feels at home, have always been made by people who were very close to the center of this way. It is not possible to make great buildings, or great towns, beautiful places, places where you feel yourself, places where you feel alive, except by following this way. And, as you will see, this way will lead anyone who looks for it to buildings which are themselves as ancient in their form as the trees and hills, and as our faces are.”The Timeless Way of Building is the introductory volume to Alexander’s other works, A Pattern Language and The Oregon Experiment, in the Center for Environmental Structure series.

    Here Benjamin evolves a theory of language as the medium of all creation, discusses theater and surrealism, reminisces about Berlin in the 1920s, recalls conversations with Bertolt Brecht, and provides travelogues of various cities, including Moscow under Stalin. He moves seamlessly from literary criticism to autobiography to philosophical-theological speculations, cementing his reputation as one of the greatest and most versatile writers of the twentieth century. Also included is a new preface by Leon Wieseltier that explores Benjamin's continued relevance for our times.

    The essay dissects the nature of the communist regime of the time, life within such a regime and how by their very nature such regimes can create dissidents of ordinary citizens. The essay goes on to discuss ideas and possible actions by loose communities of individuals linked by a common cause, such as Charter 77. Officially suppressed, the essay was circulated in samizdat form and translated into multiple languages. It became a manifesto for dissent in Czechoslovakia, Poland and other communist regimes.

    The author deals with fundamental problems faced by contemporary Muslims and provides real solutions, beginning with a discussion on ‘The Contemporary Western Christian Background’ in Chapter (I), followed by his analysis of the concepts (which he newly defines) of ‘secular’, ‘secularization’, and ‘secularism’ in Chapter (II). All this is then contrasted in Chapter (IV) of the book entitled ‘Islam: The Concept of Religion and the Foundation of Ethics and Morality’. Based on all the preceding explanation, the author proceeds to analyze the Muslim ‘dilemma’ by declaring that it should be resolved primarily through what he calls the “dewesternization of knowledge” or, conversely, the “islamization of contemporary knowledge”, an original concept conceived and elucidated by the author for the past three decades. Numerous original and profound ideas are contained in this book—arrived at chiefly through critical study of the Muslim tradition—such as the concepts of din,‘adl, hikmah, adab, ma‘na, and ta’dib, and their significance in the development of an Islamic system of education. The rationale for the islamization of contemporary knowledge and the establishment of a truly Islamic university was in fact provided for the first time in contemporary Muslim thought by this author long before the appearance of the present book, which explains these interconnected subjects more concisely. Further, the appendix entitled, ‘On Islamization: The Case of the Malay-Indonesian Archipelago’ is an actual explanation and application of the seminal ideas discussed in the book. This is a must read for all Muslims and those concerned with the problems and effects of secularization in our world today. This book has been translated into most of the major Islamic languages of the world— Turkish, Arabic, Urdu, Indonesian, Bosnian, and Persian.

    Leih Tzu was a well-known Taoist master in the fourth century B.C., and his sly critiques of a Confucius provide abundant opportunities for the reader to explore the contrasts between the rational and irrational, the male and female, the structured and the spontaneous."Who Is Really Happy" uses the discovery of a human skull on the roadside to probe into the question of immortality and how misery arises out of the existence of the ego."A Man Who Knows How to Console Himself" looks beneath the apparent cheerfulness of a wandering monk and asks if there is really a happiness that endures through life's ups and downs."No Regrets" is a parable about the difference between the knowledge that is gathered from the outside and the "knowing" that arises from within."No Rest for the Living" uses a dialogue between a despondent seeker and his master to reveal the limits of philosophy and the crippling consequences of living for the sake of some future goal."Best Be Still, Best Be Empty" discusses the difference between the path of the will, the via affirmitiva of Christianity, Judaism, and Islam, versus the path of the mystic, the via negativa of Buddha and Lao Tzu.A Q&A section addresses how Taoist understanding applies to everyday life in concrete, practical terms.

    In a manner unmistakably his own, Murchie delves into the interconnectedness of all life on the planet and of such fields as biology, geology, sociology, mathematics, and physics. He offers us what the poet May Sarton has called "a good book to take to a desert island as sole companion, so rich is it in knowledge and insight."

    In its scope and itnerest it can be compared with Freud's Totem and Taboo, the subtext Girard refutes with polemic daring, vast erudition, and a persuasiveness that leaves the reader compelled to respond, one way or another.This is the single fullest summation of Girard's ideas to date, the book by which they will stand or fall. In a dialogue with two psychiatrists (Jean-Michel Oughourlian and Guy Lefort), Girard probes an encyclopedic array of topics, ranging across the entire spectrum of anthropology, psychoanalysis, and cultural production.Girard's point of departure is what he calles "mimesis," the conflict that arises when human rivals compete to differentiate themselves from each other, yet succeed only in becoming more and more alike. At certain points in the life of a society, according to Girard, this mimetic conflict erupts into a crisis in which all difference dissolves in indiscriminate violence. In primitive societies, such crises were resolved by the "scapegoating mechanism," in which the community, en masse, turned on an unpremeditated victim. The repression of this collective murder and its repetition in ritual sacrifice then formed the foundations of both religion and the restored social order.How does Christianity, at once the most "sacrificial" of religions and a faith with a non-violent ideology, fit into this scheme? Girard grants Freud's point, in Totem and Taboo, that Christianity is similar to primitive religion, but only to refute Freud—if Christ is sacrificed, Girard argues, it is not becuase God willed it, but because human beings wanted it.The book is not merely, or perhaps not mainly, biblical exegesis, for within its scope fall some of the most vexing problems of social history—the paradox that violence has social efficacy, the function of the scapegoat, the mechanism of anti-semitism.

    Wilson's book. On Human Nature begins a new phase in the most important intellectual controversy of this generation: Is human behavior controlled by the species' biological heritage? Does this heritage limit human destiny?With characteristic pugency and simplicity of style, the author of Sociobiology challenges old prejudices and current misconceptions about the nature-nurture debate. In his new preface E. O. Wilson reflects on how he came to write this book: how The Insect Societies led him to write Sociobiology, and how the political and religious uproar that engulfed that book persuaded him to write another book that would better explain the relevance of biology to the understanding of human behavior.

    

    The Birth of the Russian IntelligentsiaII. German Romanticism in Petersburg and MoscowIII. Vissarion BelinskyIV. Alexander Herzen- Russian Populism- Tolstoy and Enlightenment- Fathers and ChildrenIndex

    Raymond M. Smullyan — a celebrated mathematician, logician, magician, and author — presents a logical labyrinth of more than 200 increasingly complex problems. The puzzles delve into Gödel’s undecidability theorem and other examples of the deepest paradoxes of logic and set theory. Detailed solutions follow each puzzle.

    It presents the eternal principles of life and living. Living is a technique that must be learnt and practised. The Treatise provides the formula for combining continual action with enduring peace. It further equips one with a clear intellect to meet the challenges of the world.Also available as AUDIOBOOK.351 pagesLearn more about the author and his work on www.vedanta-edu.org

    

    The work is intended to be both an introduction to the period for students, and a presentation and justification of a particular approach to the interpretation of historical texts. Quentin Skinner gives an outline account of all the principal texts of the period, discussing in turn the chief political writings of Dante, Marsiglio, Bartolus, Machiavelli, Erasmus and more, Luther and Calvin, Bodin and the Calvinist revolutionaries. But he also examines a very large number of lesser writers in order to explain the general social and intellectual context in which these leading theorists worked. He thus presents the history not as a procession of 'classic texts' but are more readily intelligible. He traces by this means the gradual emergence of the vocabulary of modern political thought, and in particular the crucial concept of the State.

    This entrenched view continues to dominate western ideas and, because it does not allow the East to represent itself, prevents true understanding. Essential, and still eye-opening, Orientalism remains one of the most important books written about our divided world.

    Frankl, one of the most influential thinkers of our time, illustrates the vital importance of the human dimension in psychotherapy, brilliantly celebrating each individual's unique potential.

    Using modern idiom, Osho extracts the kernel of Buddha's profound insight and understanding and presents his everlasting message to the contemporary reader in a manner that is lucid, straightforward and humorous. In these discourses he discusses the need for doubt and argument in the spiritual search, the nature of desire and the discipline of nonattachment, and much more.

    . . . One rejoices in Bronowski’s dedication to the identity of acts of creativity and of imagination, whether in Blake or Yeats or Einstein or Heisenberg.”—Kirkus Reviews “A delightful look at the inquiring mind.”—Library JournalIn this eloquent volume Jacob Bronowski, mathematician and scientist, presents a succinct introduction to the state of modern thinking about the role of science in man's intellectual and moral life. Weaving together themes from ethnology, linguistics, philosophy, and physics, he confronts the questions of who we are, what we are, and how we relate to the universe around us.

    "Nonsense," says the sensible Bernard Suits: "playing a game is a voluntary attempt to overcome unnecessary obstacles." The short book Suits wrote demonstrating precisely that is as playful as it is insightful, as stimulating as it is delightful. Suits not only argues that games can be meaningfully defined; he also suggests that playing games is a central part of the ideal of human existence, so games belong at the heart of any vision of Utopia. Originally published in 1978, The Grasshopper is now re-issued with a new introduction by Thomas Hurka and with additional material (much of it previously unpublished) by the author, in which he expands on the ideas put forward in The Grasshopper and answers some questions that have been raised by critics.

    

    For Giorgio Agamben, the Italian editor of Benjamin’s complete works, the destruction of experience no longer needs catastrophes: daily life in any modern city will suffice.Agamben’s profound and radical exploration of language, infancy, and everyday life traces concepts of experience through Kant, Hegel, Husserl and Benveniste. In doing so he elaborates a theory of infancy that throws new light on a number of major themes in contemporary thought: the anthropological opposition between nature and culture; the linguistic opposition between speech and language; the birth of the subject and the appearance of the unconscious. Agamben goes on to consider time and history; the Marxist notion of base and superstructure (via a careful reading of the famous Adorno–Benjamin correspondence on Baudelaire’s Paris); and the difference between rituals and games.Beautifully written, erudite and provocative, these essays will be of great interest to students of philosophy, linguistics, anthropology and politics.

    In this book, Chögyam Trungpa shows how an examination of the formation of the ego provides us with an opportunity to develop real intelligence. Trungpa also presents the practice of meditation as the means that enables us to see our psychological situation clearly and directly.

    Thomas' work, intended to expose readers to the totality of St. Thomas' thought and yet be brief enough to fit into one volume. Author of eleven other books on philosophy, Msgr. Glenn brings to this work—by far his greatest—a lifetime of teaching and writing experience. A masterpiece in its own right.

    

    In a searching exposition of the metaphysical problems underpinning Leibniz's theory of logical judgment, Heidegger establishes that a given theory of logic is rooted in a certain conception of Being. He explores the significance of Western logic as a system-building technical tool and as a cultural phenomenon that is centuries old.

    

    These figures influenced all the later centuries of Islamic history and in fact created the cosmological framework within which all later scientific activity in the Islamic world was carried out--the enduring image of the cosmos within which Muslims have lived during the past millennium.Nasr writes from within the Islamic tradition and demonstrates how, based on the teachings of the Quran and the Prophet, the figures treated in this work integrated elements drawn from various ancient schools of philosophy and the sciences. This book is unique in its treatment of classical Islamic cosmology as seen from within the Islamic world-view and provides a key for understanding of traditional Islamic thought.

    Includes Commentary on The Secret of the Golden Flower, Psychological Commentary on The Tibetan Book of the Dead and The Tibetan Book of the Great Liberation, Foreword to Suzuki's Introduction to Zen Buddhism, and Foreword to the I Ching.

    Time, Space, and Knowledge evokes direct insight into the broader dimensions of these most fundamental aspects of existence. Visionary, analytical, and theoretical, this book offers a pathbreaking synthesis of philosophic, scientific, and psychological approaches to reality. Thirty five exercises in creative imagination and experiential investigation help bring the challenging text to life, liberating our perspectives on knowledge and human possibilities.

    The body should be trained through yogic methodology, and the mind through awarness. You will require more awarness if you practise yoga because things become more subtle." pg 40.

    Volume I brings together his very influential but scattered papers on the philosophy of the physical sciences, and includes one important unpublished essay on the effect of Newton's scientific achievement. Volume II presents his work on the philosophy of mathematics (much of it unpublished), together with some critical essays on contemporary philosophers of science and some famous polemical writings on political and educational issues. Imre Lakatos had an influence out of all proportion to the length of his philosophical career. This collection exhibits and confirms the originality, range and the essential unity of his work. It demonstrates too the force and spirit he brought to every issue with which he engaged, from his most abstract mathematical work to his passionate 'Letter to the director of the LSE'. Lakatos' ideas are now the focus of widespread and increasing interest, and these volumes should make possible for the first time their study as a whole and their proper assessment.

    He also responds to questions as diverse as the difference between relationship and aloneness, mind and society, self and enlightenment, and explains the difference between a crystallized self and a strong ego.

    Osho has a vast understanding of the steps and pitfalls along the way and the unique gift of communicating them directly and simply: “Whenever you have found a technique, a way, retreat within, go within. Experiment with it there, in your subjectivity, in your heart. Experience it. Don’t just go on thinking about what meditation is. Do it! Only then will you know what it is.”While the emphasis is on active meditation, Osho skillfully interweaves commentaries on Mabel Collins’ Light on the Path, to further support the seeker’s understanding: “These are the sutras achieved by ultimate wisdom. They are deep and sometimes very complex, even contradictory, but they are the ultimate flowering of wisdom.”"No one is more qualified to introduce the mystics than Osho, a man who stands out even in their exalted company. He speaks from his own experience, bringing his mystic predecessors to life, making them his contemporaries."John Lilly

    . . . The book not only deals with a topic of importance and interest to all scientists, but is also a polished literary work, described (accurately) by one of its original reviewers as a scientific detective story."—John Gribbin, New Scientist"Every scientist should have this book."—Paul Davies, New Scientist

    

    And whatever the question, the answers all convey the trust, oneness and love experienced by the Bauls. Spontaneous and life-affirmative, "theirs is the path of the dancer, the singer and the aesthetic man."SubjectIndian MysticsTranslated fromNotesthe first 5 chapters later published as the "Bauls: The Dancing Mystics".Chapters 6-10 later published as "Bauls: The Seekers of the Path".Time Period of Osho's original Discourses/Talks/Lettersfrom Jul 1, 1976 to Jul 10, 1976Number of Discourses/Chapters10

    Rose uncovers the unity discernable among the many fragments of Adorno’s oeuvre, and argues that his influence has been to turn Marxism into a search for style. The attempts of Adorno, Lukács and Benjamin to develop a Marxist theory of culture centred on the concept of reification are contrasted, and the ways in which the concept of reification has come to be misused are exposed. Adorno’s continuation for his own time of the Marxist critique of philosophy is traced through his writings on Hegel, Kierkegaard, Husserl and Heidegger. His opposition to the separation of philosophy and sociology is shown by examination of his critique of Durkheim and Weber, and of his contributions to the dispute over positivism, his critique of empirical social research and his own empirical sociology. Gillian Rose shows Adorno’s most important contribution to be his founding of a Marxist aesthetic that offers a sociology of culture, as demonstrated in his essays on Kafka, Mann, Beckett, Brecht and Schönberg. Finally, Adorno’s ‘Melancholy Science’ is revealed to offer a ‘sociology of illusion’ that rivals both structural Marxism and phenomenological sociology as well as the subsequent work of the Frankfurt School.

    ~~~ Howard was born near Haverhill, Massachusetts and began his writing career, in the 1940s, as an author of humor and children's books. He began speaking on the principles of personal development in the late 1950s while living in southern California. In the 1960s, he began writing books that focused on spiritual and psychological growth. These writings emphasized the importance and practice of self-awareness. By the early 1970s, he had moved to Boulder City, Nevada and had begun teaching spiritual development classes after being contacted by numerous individuals interested in his writings. ~~~ Howard drew from what he perceived as being a "common thread" among several different philosophical and spiritual traditions for his insights and teachings. These included: Christian and Eastern mysticism, Gurdjieffian Fourth Way teachings, the Gospels of the New Testament, Jungian psychology, J. Krishnamurti and American Transcendentalism. He taught that there is a way out of suffering, and advocated self-honesty, persistence, the study and application of spiritual principles, and a sincere desire for inner change. He explained that a new and higher inner life is found through releasing the negative conditioned ego, which he described as the "false self". He asserted that this new life can only be found through awareness, and that the human ego is a barrier to this awareness. Thus, he taught that inner liberation was a ridding process, and that the false self is a fictitious collection of self-images or pictures about who we think we are. ~~~ In 1979, Howard founded the non-profit learning center New Life Foundation, where he continued to teach until his death in 1992. The foundation, now located in Pine, Arizona, continues Howard's legacy via personal classes held by some of the students who studied with Howard, as well as the marketing...

    Available again from the MIT Press.

    The essence of Edmond Bordeaux Szekely's well-known books on the Essenes.

    On its initial publication in 1952, Main Currents of Western Thought did just that.  In the years since its first appearance, Main Currents has remained unquestionably the leading reader in its field. The illuminating short essays that introduce sections and subsections are well known, but the continuing usefulness of any reader depends upon the quality of its selections. Franklin Le Van Baumer has sought out passages that best represent and illuminate the ideas and preoccupations of each age. He has found them in the works of the great, including Augustine, Aquinas, Dante, Luther, Newton, Voltaire, Darwin, Whitehead, and Freud. But he has also discovered telling statements in writings less widely known: Ramón Lull on chivalry (13th century), Henry Peacham on “the complete gentleman” and Leonard Busher on religious liberty (both 17th century), Louis-René de la Chalotais on education (18th century), Samuel Smiles on “self-help” (19th century) and Virgil Gheorgiu on mechanization (20th century).

    No flaws but just not in "Like New" condition.

    The aim of this book is to approach reality. It is an indispensable guidebook to the path of self-knowledge and realization. It contains an examination of spiritual systems, blocks and aids to spiritual progress, and a common sense approach to spiritual seeking. Also included is a poetic account of Richard Rose's own spiritual experience.

    Einstein gave such penetrating methods for investigating the truth of the universe, as no one before him had given. Yes, now they can be further developed, now a finer edge can be put on them. But Einstein has done the primary work. Those who follow will be secondary. Now they cannot be first. The road was first broken by Einstein. Many will come who improve this road: ones who build it up, ones who place the milestones, ones who beautify it and make it comfortable. Many people will come, but no one can take Einstein's place. In the inner world the same situation exists with Gorakh. But why have people forgotten Gorakh? The milestones are remembered, the path breaker is forgotten. The ones who have decorated the path are remembered, the one who has first broken the path is forgotten. Forgotten because, those who come after have the leisure to dress it up. One who comes first, will be unpolished, unfinished. Gorakh is like a diamond just out of the mine. If Gorakh and Kabir are sitting together, you will be impressed by Kabir, not by Gorakh. Because Gorakh is a freshly mined diamond, but on Kabir the jewellers have worked hard, on him the chisel has worked hard, much polishing has been done.

    Edited by Mary McCarthy; Indices.

    Haack discusses the scope and purpose of logic, validity, truth-functions, quantification and ontology, names, descriptions, truth, truth-bearers, the set-theoretical and semantic paradoxes, and modality. She also explores the motivations for a whole range of nonclassical systems of logic, including many-valued logics, fuzzy logic, modal and tense logics, and relevance logics.

    Volume I brings together his very influential but scattered papers on the philosophy of the physical sciences, and includes one important unpublished essay on the effect of Newton's scientific achievement. Volume 2 presents his work on the philosophy of mathematics (much of it unpublished), together with some critical essays on contemporary philosophers of science and some famous polemical writings on political and educational issues.

    "Two Ages," here presented in a definitive English text, is simultaneously a review and a book in its own right. In it, Kierkegaard comments on the anonymously published Danish novel "Two Ages," which contrasts the mentality of the age of the French Revolution with that of the subsequent epoch of rationalism.Kierkegaard commends the author's shrewdness, and his critique builds on the novel's view of the two generations. With keen prophetic insight, Kierkegaard foresees the birth of an impersonal cultural wasteland, in which the individual will either be depersonalized or obliged to find an existence rooted in "equality before God and equality with all men."This edition, like all in the series, contains substantial supplementary material, including a historical introduction, entries from Kierkegaard's journals and papers, and the preface and conclusion of the original novel.

    Lewis as a social philosopher. It does him good service. Avoiding unnecesaary biographical data, Meilaender concentrates rigoursly on Lewis' writings in an attempt to 'get at the heart of [his] vision of human community and his understanding of morality' . . . A discriminating work with an intricate structure well suited to the subject." -Modern Language Review "Meilaender's first-class scholarly study of Lewis's social and ethical thought is also a fine commentary on his anthropology . . . A well-written interpretation of the man who has probably had more influence on the theology of thoughtful Christians in the twentieth century than all the church's professional theologians." -Choice "Meilaender is a master exegete and critic of Lewis' dialectical vision in all its rich concreteness . . . This work must now stand as our best guide to Lewis's thought." -Christian Century "A remarkably complete look at Lewis's thought." -New Oxford Review "Combining solid scholarship with literary imagination, Meilaender does what Lewis himself does: he fascinates readers and draws them unawares into serious thought and into reflection requiring a response. . . . A first-rate study of Lewis that can serve also as an introduction to a serious study of all of Lewis's works." -Religious Studies Review "A book that has been needed for a long time. Meilaender brings to his study not only an in-depth knowledge of philosophy and theology but also a keen literary awareness. . . . A gracefully readable, luminously clear book." -Christianity and Literature GILBERT MEILAENDER is the Phyllis and Richard Duesenberg Professor of Christian Ethics at Valparaiso University. His most recent book is Bioethics: A Primer for Christians (Eerdmans).

    the greatest contribution to [semiotics] since the pioneering work of C. S. Peirce and Charles Morris." --Journal of Aesthetics and Art Criticism..". draws on philosophy, linguistics, sociology, anthropology and aesthetics and refers to a wide range of scholarship... raises many fascinating questions." --Language in Society..". a major contribution to the field of semiotic studies." --Robert Scholes, Journal of Aesthetics and Art Criticism..". the most significant text on the subject published in the English language that I know of." --Arthur Asa Berger, Journal of CommunicationEco's treatment demonstrates his mastery of the field of semiotics. It focuses on the twin problems of the doctrine of signs--communication and signification--and offers a highly original theory of sign production, including a carefully wrought typology of signs and modes of production.

    So says the Marquis de Sade, philosopher and pornographer. His virtuous Justine, who keeps to the rules, is rewarded with rape and humiliation; his Juliette, Justine's triumphantly monstrous antithesis, viciously exploits her sexuality.With brilliance and wit, Angela Carter takes on these outrageous figments of de Sade's extreme imagination and transforms them into symbols of our time: The Hollywood sex goddesses, mothers and daughters, pornography, even the sacred shrines of sex and marriage lie devastatingly exposed before our eyes.Author Bio: Angela Carter (1940-1992) was best known for her subversive short stories, including her most famous collection, The Bloody Chamber. Carter translated the fairy tales of Charles Perrault, and wrote the screenplay for Neil Jordan's 1984 film, The Company of Wolves, based on her short story.

    

    

    

    In Beast and Man Mary Midgley, one of our foremost intellectuals, stresses continuities. What makes people tick? Largely, she asserts, the same things as animals. She tells us humans are rather more like other animals than we previously allowed ourselves to believe, and reminds us just how primitive we are in comparison to the sophistication of many animals. A veritable classic for our age, Beast and Man has helped change the way we think about ourselves and the world in which we live.

    But this is not, Henaff maintains, the only way to see Sade. In this long-awaited translation of a book regarded by many as the best on the subject. Henaff says that Sade should be discussed less for the sensual heat of his writing and more for the larger poetic and economic model his work represents.With unabashed candor, Sade describes bodies in terms not of flesh but of production, use, exchange, and waste. In his writing, this libertine self is unleashed from its constraints, no longer bound by old conceptions of desire and traditions of courtship. Henaff's argument that Sade is a sign of his times -- exposing the courtly facade of a society unable to preserve itself -- reveals dark, disquieting secrets about the direction of civilization. The libertine body, he says, is a child of this new order.

    

    Avoiding the extremes of abject worship and facile refutation, it moves into the heart of the later Heideggers work. Not only is Caputo faithful to the texts, but he is reflective and critical, inviting the reader to philosophize with and against Heidegger.

    With a diverse range of classic and contemporary essays written by scholars in bioethics and judges in landmark legal cases, this anthology will help you understand issues from a variety of perspectives.

    

    The text includes a description of the Buddha, Prince Siddhartha Guatama, the theory of Interdependent Origins, and other concepts of Buddhism.

    

    

    They would spend the next eleven years collaborating on English translations of T'ang Dynasty poems, a partnership that involved visits to China to ensure that "in spirit and expression the poems remain as close as we could keep them to what the originals mean in China."Years later, Bynner felt compelled to revisit their work on his own. Sifting through a dozen subsequently published literal translations, Bynner deliberated on the texts' original meanings and applied his poet’s sensibility to create new interpretations that were, in Dr. Kiang's estimation, "so simple and yet so profound." Bynner's "American versions" soon became the most popular translations among Western readers being introduced to Chinese literature and philosophy for the first time.The Chinese Translations includes two notable works. The first, The Jade Mountain , is a translation of T'ang Shih san pai shou (Three Hundred Poems of the T'ang), an anthology compiled by Chu Sun in the eighteenth century that was tremendously popular in China. The second, The Way of Life According to Laotzu , is Bynner’s version of the Tao Te Ching, one of the most beloved interpretations of the classic text attributed to the sixth-century philosopher and sage.Purist translators may have scoffed, but Bynner's emotive interpretations evoked the poems' original subtle form and philosophy in a way that made Western readers appreciate Chinese poetry not as a foreign curiosity but as a rich literary tradition in its own right.

    

    Highwater--a renowned critic, author, and lecturer on art, theater, music, and dance--links the history of dance to cultural forces as diverse as Karl Marx and Elvis Presley. Beginning with the original, ritualistic, and primal forms of dance, he traces its decline into empty ceremonial forms while all along insisting that dance is a fundamental life impulse made visible in motion--a spontaneous transformation of experience into metaphoric meaning. Considering the historical and creative context from which dance emerged, Highwater goes on to point out the specific contributions and cultural influences of such 20th-century dance giants as Isadora Duncan, Twyla Tharp, Robert Wilson, George Balanchine, Martha Graham, Alwin Nikolais, Erick Hawkins, Jose Limon, Merce Cunningham, Meredith Monk, and Garth Fagan. Also examined are many newer artists, such as Bebe Miller and the Urban Bush Women.

    His family, who claimed to have come from Hua Shan, the Taoist mountain in western China, followed the observances of the Dragon-Tiger Mountain sect in southeastern China. Although there are many conflicting Taoist schools, the antiquity and authenticity of Master Chuang's traditions cannot be doubted. Michael Saso, a Western disciple of Master Chuang, recounts the teachings of Taoist Master Chuang, including Taoist history as Master Chuang understood it, the role of Taoist Priests in modern Chinese society, and Master Chuang's own rituals of Taoist black magic, meditation, and rarely discussed exorcistic thunder magic.

    

    

    The volume is now regarded as a classic of archaeological theory building. As Nicole Waguespack writes in her new prologue, "Binford documents Nunamiut hunting and butchering strategies and their impact on faunal assemblage variation. In classic Binfordian fashion, however, the book is also about much more and can serve as an essential sourcebook on both ethnoarchaeology and zooarchaeology." Originally published by Academic Press in 1978. Praise from readers "Binford's classic work is archaeology's Moby Dick-raw in the ethnographic details of butchering nature for human purposes and rich in the knowledge so gained for the study of the human past. Nunamiut Ethnoarchaeology put complexity back into hunting and archaeologists have been feasting off the fat ever since." Clive Gamble, University of Southampton "Decades after its initial publication, Nunamuit Ethnoarchaeology remains a defining moment in archaeological method and theory. Binford's pioneering tour de force continues to inspire archaeologists and stands as a basic sourcebook for anyone interested in hunter-gatherer studies. This book is one of the reasons why I do what I do." Karen Lupo, Washington State University "Nunamiut Ethnoarchaeology will always stand as one of the most important and innovative books in taphonomy, ethnoarchaeology, and hunter-gatherer ethnography. A brilliant treatise on hunter-gatherer foraging and a model for the rest of the field to follow on how to use the present to learn about the past." Curtis W. Marean, Arizona State University

    

    Beneficial for young and old alike, these easy-to-follow exercises foster a satisfying approach to experience based on appreciation and self-understanding.

    The concept was generalised and accepted by all; its characteristic features were man as a dynamic being, creating and re-creating himself throughout his life. The images of man, however, were very different, having been formed through the ideas and imagination of artists, politicians, philosophers, scientists and theologians and viewed from the different aspects of work, love, fate, death, friendship, devotion and the concepts of space and time. Renaissance Man thus stood as both as a leading protagonist of his time, one who led and formulated the substantial attitudes of his time, and as one who stood as a witness on the sidelines of the discussion. This book, first published in English in 1978, is based on the diverse but equally important sources of autobiographies, works of art and literature, and the writings of philosophers. Although she uses Florence as a starting point, Agnes Heller points out that the Renaissance was a social and cultural phenomenon common to all of Western Europe; her Renaissance Man is thus a figure to be found throughout Europe.

    

    

    Exciting moments in the life of the Prophet Muhammad are presented here for young people.

    This major collection of documents traces the main themes of Western Liberalism from the eighteenth century through to Benedetto Croce and the 1950's.

    

    

    

    

    Jakubowski aims to reintroduce the centrality of Hegelian dialectic into Marx's method and to elaborate the concept of praxis.

    A complete translation, from the Aramaic, of the manuscript discovered by Count Volney during his travels in Egypt and Syria, 1783-85; giving a record of the discourses between the famous Roman Historian, Josephus Flavius, as pupil, and Banus, the Essene, as master, during Josephus' three years' sojourn with Banus in the Desert of the Dead Sea, for his initiation into the Essene Teaching and Traditions.

    

    This series of discussions held by Krishnamurti with physicist David Bohm and with psychiatrist David Shainbert explores how fragmentation of the mind has resulted in division, fear, and conflict.

    IntroductionUseful unemployment & its professional enemiesOutwitting developed nationsIn lieu of educationTantalizing needsEnergy & equityAbout the Author

    Although he was throughout his life interested in the philosophy of history and in various theoretical formulations, he concerned himself with these mainly in private reading and private discussion. Why then did he write this essay? He had read the works of Louis Althusser and found very little in them to affect his work. When Althusser appeared on the scene he made little impact on practising historians. For some reason however, he suddenly became a major force among graduate students and some young historians and literary scholars. Most historians would have been prepared to wait for the new influence to demonstrate its validity in the production of innovative work in history; not only did this not happen, but Althusser's followers - even some of the historians among them - began to declare that history was a non-discipline and that its study was of no value. It was the influence that Althusser's writings were having on scholarship that made Edward take on the uncongenial task of putting the case for history against his closed system.'The result is a major critique of Althusserian Marxism, or 'theoretical practice', entering closely into questions of epistemology and of the theory and practice of the historian. Around this detailed polemic, Thompson develops a constructive view of an alternative, socialist tradition, empirical and self-critical in method, and fully open to the creative practice evidenced by history - a tradition sharply opposed to much that now passes as 'Marxism'. In converging shafts of close analysis and Swiftian irony, the author defoliates Althusser's arcane, rationalist rhetoric and reinstates 'historicism', 'empiricism', 'moralism' and 'socialist humanism' in a different Marxist inheritance.The title of this essay echoes The Poverty of Philosophy, Marx's annihiliating attack on Proudhon, which, like Engels' Anti-Duhring, is a work read long after its subject has been consigned to oblivion.

    This mimetic desire, Rene Girard contends, lies at the source of all human disorder and order. In brilliant readings of Dante, Camus, Nietzsche, Dostoevski, Levi-Strauss, Freud, and others, Girard draws out the thesis of mimetic desire -- and ponders its suppression in the West since Plato: The historical mutilation of mimesis ...was no mere oversight, no fortuitous 'error.' Real awareness of mimetic desire threatens the flattering delusion we entertain not only about ourselves as individuals but also about the nature and origin of that collective self we call our society.

    The essays are, in one way or another, informed by Dummett's concern with metaphysical questions and his belief that the correct approach to them is via the theory of meaning. Reflected here is Dummett's conviction that the concept of truth is of central importance both for the theory of meaning and for metaphysics. As he sees it, an adequate elucidation of the concept of truth requires nothing less than the construction of a satisfactory theory of meaning. At the same time, resolution of the traditional problems of metaphysics turns critically upon the way in which the concept of truth applies to each of various large ranges of statements, and especially upon whether the statements in each such range satisfy the principle that every statement must be true or false.The book includes all Dummett's philosophical essays that were published or given as public lectures before August 1976, with the exception of a few he did not think it worthwhile to reprint and of the two entitled "What Is a Theory of Meaning?" One essay appears here for the first time in English and two have not been previously published. In an extensive preface, Dummett comments on the essays and seeks to relate them to the philosophical background against which they were written.

    

    Although the Socratics recognized and condemned aristocratic regeneration, they hoped that the outlook and conduct of the nobility could be revitalized so as once more to become the foundation of civic life in order to stem the levelling tide of democracy, the tyranny of the mob, and the vulgarity that they felt were endangering Greece and especially Athens.To be understood and appreciated fully, the classics of political theory must be viewed as basically ideological and much more closely and rigorously related to their social contexts than has usually been the case. The point of departure for this critique of the Socratics is a particular conception of the Greek polis and its significance for Western social organization, an interpretation differing from most standard treatments. Besides casting new light upon the political thought of the Socratics, this study should help to illuminate the aristocratic myth about the character of the demos which, immortalized by the Socratics, has been a cornerstone of anti-democratic ideology and social theory in the West ever since the ancient philosophers first recorded their fears of the 'mob'.

    

    

    

    In so doing, he seeks to formulate a humanistic conservatism with which to counter the danger of totalitarian thought in the areas of politics, ethics, and art.The glory of the intellectuals was the firm moral stance they took against Nazism at a time when appeasement was the preferred path of many politicians; their shame lay in their failure to recognize the brutality of Stalinism to the extent of becoming apologists for or accomplices of its tyranny. In Viereck's view, this failure is rooted in an abandonment of humane values that he sees as a legacy of nineteenth-century romanticism and certain strands of modernist thought and aesthetics.Among his targets are literary obscurantism as personified by Ezra Pound, the academicization of literary culture, the rigidity of adversarial avant-gardism, and the failure of many writers and cultural institutions to conserve the very heritage their political freedom and security depend on. Viereck represents their attitude in a series of satirical dialogues with Gaylord Babbitt, son of Sinclair Lewis' embodiment of conservative philistinism. Babbitt Junior is as unreflective as his father, but the objects of his credulity are the received ideas of liberal progressivism and avant-garde mandarinism. Ultimately, Viereck's critique stands as a timely rebuke to the extremism of both left and right.

    

    Fifteen-year-old Kenny's involvement with the mentally retarded youth on his block brings out the best and the worst in him.

    

    

    Etched sharply in the verses of Parmenides, it took on distinctive colouring in Aristotle as the subject matter of a science expressly labelled 'theological.' For Aristotle, being could not be shared in generic fashion by other natures. As a nature it had to be found not in various species but in a primary instance only. The science specified by the primary nature was accordingly the one science that under the aspect of being treated universally of whatever is: it dealt with being qua being.