It has realisedthe most complete perversion of any rational order ofthings. Reign of matter, of gold, of machine, ofnumber, it no longer possesses breath, or libetry, orlight. The West has lost the sense of command andobedience. It has lost the sense of Action and ofContemplation. It has lost the sense of hierarchy, ofspiritual power, of mangods (...)Are liberation and renewal still possible in thiscrepuscular world? Is Europe capable today of thelevel of awareness necessary for such a task? Let usnot be mistaken: it is only after having understoodthe magnitude of the task that we will be able to act.The threatening reality of a destructive spiritualprocess, whose roots originate almost in the ground ofprehistory, whose culmination phases coincide withthose which contemporary men exalt as their essentialcivilisational values, and whose influences nowmanifest themselves in all fields of thought andaction, must be acknowledged. This is not a matter ofcompromises or adaptations. The power of a new MiddleAges is needed - a revolt, interior aswel as exterior,of a barbaric purity. Philosophy, "culture", everydaypolitics: nothing of all this. It is not a matter ofturning on the other side of this bed of agony. It isa matter of finally waking up, and getting up."147 pagesOriginal Italian title: Imperialismo PaganoGerman version: Heidnischer Imperialismus

    His prolific and diverse output included philosophy, ontology, poetry, play writing, journalism, public lecturing and debating, biography, Christian apologetics, fantasy and detective fiction.Chesterton has been called the "prince of paradox".[1] Time magazine, in a review of a biography of Chesterton, observed of his writing style: "Whenever possible Chesterton made his points with popular sayings, proverbs, allegories—first carefully turning them inside out."

    Ms. Baldwin originally wrote the book in order, to show the intimate relation between the thought life of the New England minister and its affects on the political ideology expounded from the pulpit. From the introduction we get the author's purpose: "first, to make clear the similarity, the identity, of Puritan theology and fundamental political thought; second, to show how the New England clergy preserved, extended, and popularized the essential doctrines of political philosophy, thus making familiar to every church-going New Englander long before 1763 not only to the doctrines of natural right, the social contract, and the right of resistance, but also the fundamental principle of American constitutional law, that government, like its citizens, is bounded by law and when it transcends its authority it acts illegally." However, the study deals primarily with Nonconformists or Congregationalists and Presbyterians of the time. Covering the period from 100 years prior and up through the entire revolutionary era, she concludes that the central force behind it all was the pulpit’s application of the Word of God to politics and government. She says, “It must not be forgotten, in the multiplicity of authors mentioned, that the source of greatest authority and the one most commonly used was the Bible.” And she proves that “from the law of God they derived their political theories.”This reprint by American Vision is to make available this studied work in order to encourage the Church to be aware of its historic role in the founding of our Constitutional Republic. Where the pulpits used Biblical principles of rights, and "law of God" to make the case of freedom. Something now lost in our churches today that in many cases have been brought upon by the self-censor of the clergy themselves and in part Christians as a whole. Not to mention the parallel of today's loyalists to tyranny shouting, "Don't preach politics!" Originally published under Durham, North Carolina, Duke University Press in 1928. There have been other additions as late as 1965 under F. Ungar Pub. Co. in New York. Also, available in the latest formats from American Vision.Alice Mary Baldwin, Ph.D. (1879-1960)

    This book has been very difficult to find, but now appears in this special Mises Institute series.

    

    Arguably, the book still occupies this special niche in ethnic studies. Hasia Diner's extensive new introduction, in itself an important contribution to the history of sociological ideas, points out that The Ghetto stands in a class by itself as a piece of scholarship of the early twentieth century. That judgment stands.The Ghetto traces back to the medieval era the Jewish immigrant colonies that have virtually disappeared from our modern cities--to be replaced by other ghettoes. Analytical as well as historical, Wirth's book lays bare the rich inner life hidden behind the drab exterior of the ghetto. The book describes the significant physical, social, and psychic influences of ghetto life upon the Jews. Wirth demonstrates that the economic life of the modern Jew still reflects the impress of the social isolation of ghetto life; at first self-imposed, later formalized, and finally imposed by others through a variety of extralegal mechanisms. He presents a faithful picture of an environment now largely vanished and illustrates a sociological method in so doing.In his foreword to the book, Robert E. Park reminds us that the city is not merely an artifact but an organism. Its growth is often uncontrolled and undesigned. The forms it tends to assume are those which represent and correspond to the functions that it is called upon to perform. The Ghetto will be important to scholars in Jewish studies, the history of sociology, American ethnic history, and social history. This volume is the second in a series of studies in ethnicity edited by Ronald H. Bayor of the Georgia Institute of Technology.