Relying on human physiology and psychology as evidence, he investigates how we make moral choices, cope with our surroundings, and act resourcefully. He explains that these social functions spring from natural, moral foundations, as he describes his views on social psychology."

    The very notion of evil seems incompatible with modern life, from which the ideas of transgression and the accountable self are fast receding. Yet despite this loss of old words and moral concepts - Satan, sin, evil - we cannot do without some conceptual means for thinking about the universal human experience of cruelty and pain. My driving motive in writing this book has been the conviction that if evil, with all its insidious complexity, escapes the reach of our imagination, it will have established dominion over us all.'Americans once believed in God and in Satan; they were known to be obsessed with sin, and they pictured their own history as a struggle with evil. Today, however, while the repetoire of evil seems never to have been richer, as we daily encounter (and even relish) images of unimaginable horror, our grasp on the reality of evil seems weak and uncertain, our responses to it flustered and sometimes indifferent. How has this crisis of incompetence come about?In this important new book, the brilliant scholar Andrew Delbanco proposes a fresh, persuasive interpretation of the American past - and present - that offers a way to resolve this crisis of moral imagination. In a kind of spiritual biography of the American nation, he shows us how the writers of the past three centuries have depicted evil and how, by giving it form and meaning, they have tried to defy and subdue it. His nuanced and yet tough-minded analyses of religious leaders like Cotton Mather and Jonathan Edwards, political redeemers such as Jefferson and Lincoln, classic writers like Emerson and Melville, Thoreau and Whitman, and more recent figures, including Niebuhr and Trilling, Rachel Carson and Susan Sontag, show us the strategies by which these writers have recognized and done battle with evil.One way of talking about evil is to demonize and satanize it, depict it as the foreign "other," a monstrous reality far from ourselves. This way of understanding evil as remote and alien seems to be on the rise again today. But as Mr. Delbanco's superb study shows us, Satan has sometimes had a very different meaning in our history - as a symbol of our own deficient love, our potential for envy and rancor toward creation. Americans have always been engaged in a contest between these two ways of understanding evil; and it remains a struggle in which nothing less than America's destiny is at stake.

    Loy.In little time, Loy has become one of the most powerful advocates of the Buddhist worldview, explaining like no one else its ability to transform the sociopolitical landscape of the modern world.In this, his most accessible work to date, he offers sharp and even shockingly clear presentations of oft-misunderstood Buddhist staples-the working of karma, the nature of self, the causes of trouble on both the individual and societal levels-and the real reasons behind our collective sense of "never enough," whether it's time, money, sex, security... even war.Loy's "Buddhist Revolution" is nothing less than a radical change in the ways we can approach our lives, our planet, the collective delusions that pervade our language, culture, and even our spirituality.

    Socrates certainly knew it, as did the Buddha, and more recently, Albert Einstein, Carl Jung, and Emily Dickinson. It is a secret not because it is hidden as such, but because it is so difficult to see, running counter to so many of our most basic assumptions.Each of the book’s ten chapters exposes a particular aspect and practical application of the secret, while also keeping it carefully under wraps. On the surface, the chapters may seem to have little in common, but they are all built around the same wisdom. Your challenge, as you read, is to find the common thread that runs through all the chapters. The secret is discussed at the end, but don’t peek or you’ll spoil the fun.ContentsIntroduction1. How to see2. How to dream3. How to be religious4. How to be wise5. How to be fearless6. How to live7. How to love8. How to win9. How to party10. How to thinkThe Secret to EverythingAbout the authorDr Neel Burton is a psychiatrist, philosopher, and wine-lover who lives and teaches in Oxford, England. He is a Fellow of Green-Templeton College in the University of Oxford, and the recipient of the Society of Authors’ Richard Asher Prize, the British Medical Association’s Young Authors’ Award, the Medical Journalists’ Association Open Book Award, and a Best in the World Gourmand Award. His work has featured in the likes of Aeon, the Spectator, and the Times, and been translated into several languages.

    Literally. This book does not aim to make your life carefree, to make your problems disappear, to turn you into a saint free from blemish or blame. In fact, you may end up utterly bewildered by The Mystery Experience at times. But you will also be intrigued. Curious.Questioning. Loving. Loved. Overjoyed. Seduced out of the numbness of banality. And most importantly, awake. Gloriously awake, and full of wonder. Philosopher and author Tim Freke leads us on a journey through the nature of the 'Mystery Experience', via quantum physics, Gnosticism, the essence of Tao, meditation, Walt Whitman, Greek mythology, Buddhism, Dub Punk musician Jah Wobble, and Carl Jung. But what is the 'Mystery Experience'? You can taste it by simply focusing your attention on the mystery. But what is the mystery? The mystery is life. The mystery is the journey. The mystery is you. The mystery is me. The mystery makes you want to say, simply: WOW. No one has the answers, but asking the questions is what makes us come alive. Wherever you're coming from, you will find this journey rewarding. The only real requirement is that you're willing to wonder about life - to be curious and open - to be an explorer. Now prepare to leave base camp, because we're about to set off on a grand adventure.

    Yet man continues to live as though the various events happening to him throughout his life are random -- occurring only by "chance." This essay formally presents a Universal Law which not only incorporates all of the existing scientific laws, but also explains the underlying order which governs the conditions of our everyday lives. THE LAW OF WILL: Will power is a force nearer to us than any of the external forms of power which we utilize each day. Yet, from an analytical point of view, the power of will is perhaps the least understood. This essay constructs an unprecedented model of the will force which is used to answer questions such as: what will is, where it comes from, and how we manage to have control over this force. The analysis then turns to the age-old question of whether man really has "free will." THE LAW OF LOVE: Psychology and religion both stress that at the very essence of man's being is the yearning for love. But though we have all shared in love, very few people actually understand what is happening when love is felt, or what conditions determine the presence or absence of this force. In this essay a comprehensive model of the love force is constructd based upon the Eastern concept of the seven chakras. Around this model a thorough analysis is conducted which reveals the essential qualities of true love. This essay has been repeatedly praised as one of the clearest eplanations of what is actually going on inside when we "fall in love," as well as clearly explaining how we can consciously come into tune with this inner force.

    David Graeber reexamines a century of anthropological thought about value and exchange, in large measure to find a way out of quandaries in current social theory, which have become critical at the present moment of ideological collapse in the face of Neoliberalism. Rooted in an engaged, dynamic realism, Graeber argues that projects of cultural comparison are in a sense necessarily revolutionary projects: He attempts to synthesize the best insights of Karl Marx and Marcel Mauss, arguing that these figures represent two extreme, but ultimately complementary, possibilities in the shape such a project might take. Graeber breathes new life into the classic anthropological texts on exchange, value, and economy. He rethinks the cases of Iroquois wampum, Pacific kula exchanges, and the Kwakiutl potlatch within the flow of world historical processes, and recasts value as a model of human meaning-making, which far exceeds rationalist/reductive economist paradigms.

    His compelling meditation on hope begins with a firm rejection of the role of optimism in life’s course. Like its close relative, pessimism, it is more a system of rationalization than a reliable lens on reality, reflecting the cast of one’s temperament in place of true discernment. Eagleton turns then to hope, probing the meaning of this familiar but elusive word: Is it an emotion? How does it differ from desire? Does it fetishize the future? Finally, Eagleton broaches a new concept of tragic hope, in which this old virtue represents a strength that remains even after devastating loss has been confronted.In a wide-ranging discussion that encompasses Shakespeare’s Lear, Kierkegaard on despair, Aquinas, Wittgenstein, St. Augustine, Kant, Walter Benjamin’s theory of history, and a long consideration of the prominent philosopher of hope, Ernst Bloch, Eagleton displays his masterful and highly creative fluency in literature, philosophy, theology, and political theory. Hope without Optimism is full of the customary wit and lucidity of this writer whose reputation rests not only on his pathbreaking ideas but on his ability to engage the reader in the urgent issues of life.

    Kaufmann drastically revises traditional conceptions of Goethe, Kant, and Hegel, showing how their ideas about the mind were shaped by their own distinctive mentalities.Kaufmann's version of psychohistory stays clear of gossip and is carefully documented. He offers us a radically new understanding of two centuries of intellectual history, but his primary focus is on self-knowledge.

    The attacks have come not only from traditional conservatives but increasingly from the postmodern left. In this essay, Stephen Hicks presents and dissects the philosophical arguments made by the postmoderns for speech restrictions and responds with a vigorous and updated liberal case for free speech.

    Each person treats his body as an image of society and Mary Douglas examines the varieties of ritual and symbolic expression and the patterns of social ritual in which they are embodied.Natural Symbols is a book about religion, and less directly, about style. It concerns our own society at least as much as any other, and it has stimulated new insights into religious and political movements and has provoked re-appraisals of current progressive orthodoxies in many fields.

    Why is being authentic the ultimate aim in life for so many people, and why does it mean looking inside rather than out? Is it about finding the 'real' me, or something greater than me, even God? And should we welcome what we find?Thought-provoking and with an astonishing range of references, On Being Authentic is a gripping journey into the self that begins with Socrates and Augustine. Charles Guignon asks why being authentic ceased to mean being part of some bigger, cosmic picture and with Rousseau, Wordsworth and the Romantic movement, took the strong inward turn alive in today's self-help culture.He also plumbs the darker depths of authenticity, with the help of Freud, Joseph Conrad and Alice Miller and reflects on the future of being authentic in a postmodern, global age. He argues ultimately that if we are to rescue the ideal of being authentic, we have to see ourselves as fundamentally social creatures, embedded in relationships and communities, and that being authentic is not about what is owed to me but how I depend on others.

    

    Its trenchant and sensitive treatment of the subject will define our humanity for generations to come.From the Hardcover edition.

    Two long essays: “The Idea of a Christian Society” (on the direction of religious thought toward criticism of political and economic systems) and “Notes towards the Definition of Culture” (on culture, its meaning, and the dangers threatening the legacy of the Western world).