Where the fathers imbibed the doctrine of Confucius and learned the classics and revolted against them, these young people have been battered by many forces of the new times. They have been taught something of science, something of Christianity, something of atheism, something of free love, something of communism, something of Western philosophy, something of modern militarism, something, in fact, of everything. In the midst of the sturdy medievalism of the masses of their countrymen the young intellectuals have been taught the most extreme of every culture. Intellectually they have been forced to the same great omissions that China has made physically. They have skipped, figuratively speaking, from the period of the unimproved country road to the aero plane era. The omission was too great. The mind could not compensate for it. The spirit was lost in the conflict. The first result, therefore, of the hiatus was undoubtedly to produce a class of young Chinese, both men and women, but chiefly men, who frankly did not know how to live in their own country or in the age in which their country still was. They were for the most part educated abroad, where they forgot the realities of their own race. It was easy enough for various revolutionary leaders to persuade these alienated minds that China's so-called backwardness was due primarily to political and material interference by foreign powers. The world was made the scapegoat for Chinas medievalism. Instead of realizing that China was in her own way making her own steps, slowly, it is true, and somewhatponderously, toward modernity, it was easy hue and cry to say that if it had not been for foreigners she would have been already on an equality, in material terms, with other nations. The result of this was a fresh revolution of a sort. China practically rid herself of her two great grievances outside of Japan, extraterritoriality and the tariff. No great visible change appeared as a consequence. It became apparent that what had been weaknesses were still weaknesses, and that these were inherent in the ideology of the people. It was found, for instance, that when a revolutionary leader became secure and entrenched he became conservative and as corrupt, too often, as an old style official. The same has been true in other histories. There were too many honest and intelligent young minds in China not to observe and accept the truth, that the outside world had very little to do with Chinas condition, and what she had to do with it could have been prevented if China had been earlier less sluggish and her leaders less blind and selfish. Then followed a period of despair and frenzy and increased idealistic worship of the West. The evident prosperity of foreign countries was felt to be a direct fruit of Western scientific development.

    James Cleaves II seek to answer the most crucial question in science: How did life begin? They trace the trials and triumphs of the iconoclastic scientists who have sought to solve the mystery, from Darwin’s theory of evolution to Crick and Watson’s unveiling of DNA. This fascinating exploration not only examines the origin-of-life question, but also interrogates the very nature of scientific discovery and objectivity.

    The objective here is to explain science in a simple, attractive and fun form that is open to all.The first axiom of this approach was set out as follows: “We believe in the magic of science. We hope to show you that sci-ence is not a secret art, accessible only to a dedicated few. It involves learning about nature and society, and aspects of our existence which affect us all, and which we should all therefore have the chance to understand. We shall interpret science for those who might not speak its language fluently, but want to understand its meaning. We don’t teach, we just tell stories about the beginnings of science, the natural phenomena and the underlying principles through which they occur, and the lives of the people who discovered them.”The aim of the writings collected in this series is to present some key scientific events, ideas and personalities in the form of short stories that are easy and fun to read. Scientific and philo-sophical concepts are explained in a way that anyone may under-stand. Each story may be read separately, but at the same time they all band together to form a wide-ranging introduction to the history of science and areas of contemporary scientific research, as well as some of the recurring problems science has encountered in history and the philosophical dilemmas it raises today.Review“If I were the only survivor on a remote island and all I had with me were this book, a Swiss army knife and a bottle, I would throw the bottle into the sea with the note: ‘Don’t worry, I have everything I need.’”— Ciril Horjak, alias Dr. Horowitz, a comic artist“The writing is understandable, but never simplistic. Instructive, but never patronizing. Straightforward, but never trivial. In-depth, but never too intense.”— Ali Žerdin, editor at Delo, the main Slovenian newspaper“Does science think? Heidegger once answered this question with a decisive No. The writings on modern science skillfully penned by Sašo Dolenc, these small stories about big stories, quickly convince us that the contrary is true. Not only does science think in hundreds of unexpected ways, its intellectual challenges and insights are an inexhaustible source of inspiration and entertainment. The clarity of thought and the lucidity of its style make this book accessible to anyone … in the finest tradition of popularizing science, its achievements, dilemmas and predicaments.”— Mladen Dolar, philosopher and author of A Voice and Nothing More“Sašo Dolenc is undoubtedly one of our most successful authors in the field of popular science, possessing the ability to explain complex scientific achievements to a broader audience in a clear and captivating way while remaining precise and scientific. His collection of articles is of particular importance because it encompasses all areas of modern science in an unassuming, almost light-hearted manner.”— Boštjan Žekš, physicist and former president of the Slovenian Academy of Sciences and Arts

    Today, these paradoxes remain on the cutting edge of our investigations into the fabric of space and time. Zeno's Paradox uses the motion paradox as a jumping-off point for an exploration of the twenty-five-hundred-year quest to uncover the true nature of the universe. From Galileo to Einstein to Stephen Hawking, some of the greatest minds in history have tackled the problem and made spectacular breakthroughs, but through it all, the paradox of motion remains.

    By 1949, Godel had produced a remarkable proof: In any universe described by the Theory of Relativity, time cannot exist. Einstein endorsed this result reluctantly but he could find no way to refute it, since then, neither has anyone else. Yet cosmologists and philosophers alike have proceeded as if this discovery was never made. In A World Without Time, Palle Yourgrau sets out to restore Godel to his rightful place in history, telling the story of two magnificent minds put on the shelf by the scientific fashions of their day, and attempts to rescue the brilliant work they did together.

    It is a dialogue between Sage Vasishta and Sri Rama, during which Advaita (the doctrine of non-duality) in its pure form of ajatavada (theory of non-origination) is expounded, with illustrative stories in between. This vast work was abridged some centuries ago by Abhinanda Pandita, a Kashmiri scholar, into 6,000 couplets, which go by the name of Laghu Yoga Vasishta. This is a masterpiece in itself, like the original Brihat.Bhagavan Sri Ramana Maharshi used to refer to Yoga Vasishta frequently and has even incorporated six couplets from it in His Supplement to Forty Verses (verses 21 to 27).A further condensation of this work was made long ago, by an unknown author, into about 230 couplets, divided into ten chapters, as Yoga Vasishta Sara (Essence of Yoga Vasishta). By making this condensation the author has rendered a great service to all sadhaks. This is indeed a goldmine fit for repeated reading and meditation.

    Traditional morals and behavior are being turned on their head as the country’s climb towards economic prosperity brings sex into the open. But it is a revolution distinctly different from the one experienced in the West and has taken unexpected twists and turns.Written in a highly engaging and readable style, Behind the Red Door: Sex in China takes the reader on a journey from ancient days, when China’s rulers relied on shockingly vivid Daoist sex manuals, to the present, where China is torn between sexual orthodoxy and Western-style openness.

    China Under Mao narrates the rise and fall of the Maoist revolutionary state from 1949 to 1976--an epoch of startling accomplishments and disastrous failures, steered by many forces but dominated above all by Mao Zedong.Mao's China, Andrew Walder argues, was defined by two distinctive institutions established during the first decade of Communist Party rule: a Party apparatus that exercised firm (sometimes harsh) discipline over its members and cadres; and a socialist economy modeled after the Soviet Union. Although a large national bureaucracy had oversight of this authoritarian system, Mao intervened strongly at every turn. The doctrines and political organization that produced Mao's greatest achievements--victory in the civil war, the creation of China's first unified modern state, a historic transformation of urban and rural life--also generated his worst failures: the industrial depression and rural famine of the Great Leap Forward and the violent destruction and stagnation of the Cultural Revolution.Misdiagnosing China's problems as capitalist restoration and prescribing continuing class struggle against imaginary enemies as the solution, Mao ruined much of what he had built and created no viable alternative. At the time of his death, he left China backward and deeply divided.