this is one of those rare books that will change your beliefs - and in doing so will change your life. tHE ANt AND tHE FERRARI offers readers a clear, navigable path through the big questions that confront us all today. What is the meaning of life? Can we be ethical beings in today's world? Can we know if there is life after death? Is there such a thing as Absolute truth? What caused the Big Bang and why should you care?

    With clarity as well as a sharp eye for historical detail, Hazard depicts the progressive erosion of the respect for tradition, stability, proportion, and settled usage that had characterized classicism. He shows how a new awareness of the countries beyond Europe encouraged a fresh critical re-evaluation of European institutions and how the growth of modern science and scientific method threatened the accepted intellectual order, while also prompting prosecution of free inquiry.Hazard goes on to consider the situation of the new thinkers who confronted this turbulent world, from Locke, who sought the foundations of reality in sensation and so paved the way for Rousseau, to Bayle, the Huguenot exile whose great dictionary taught Voltaire and his generation that morality could be separated from religion. Throughout, Hazard conveys the excitement of a revolution, the impact of which continues to be felt in our own time.

    In his Introduction John Gray describes these essays as applications of Mill's doctrine of the Art of Life, as set out in A System of Logic. Using the resources of recent scholarship, he shows Mill's work to be far richer and subtler than traditional interpretations allow.

    This reissue of a classic will reintroduce readers to Lévi-Strauss’s understanding of man and society in terms of individuals—kinship, social organization, religion, mythology, and art.

    Historically, the humanities have been central to education because they have rightly been seen as essential for creating competent democratic citizens. But recently, Nussbaum argues, thinking about the aims of education has gone disturbingly awry both in the United States and abroad. Anxiously focused on national economic growth, we increasingly treat education as though its primary goal were to teach students to be economically productive rather than to think critically and become knowledgeable and empathetic citizens. This shortsighted focus on profitable skills has eroded our ability to criticize authority, reduced our sympathy with the marginalized and different, and damaged our competence to deal with complex global problems. And the loss of these basic capacities jeopardizes the health of democracies and the hope of a decent world. In response to this dire situation, Nussbaum argues that we must resist efforts to reduce education to a tool of the gross national product. Rather, we must work to reconnect education to the humanities in order to give students the capacity to be true democratic citizens of their countries and the world. Drawing on the stories of troubling--and hopeful--educational developments from around the world, Nussbaum offers a manifesto that should be a rallying cry for anyone who cares about the deepest purposes of education.

    with a foolish grin" -E.M. CioranE.M. Cioran confronts the place of today's world in the context of human history. He focuses on such major issues of the twentieth century as human progress, fanaticism, and science.

    and the witches, hobgoblins and wizards of whom the masses lived in mortal fear.Michelet draws flaming word pictures of the witch hunts, the Black Masses, the reign of Satan, and the weird rites of the damned. Here is the age of unbridled pleasure and sensuality, of luxury beyond imagination and squalor beyond endurance. Here is the time when a girl might be accused of witchcraft merely if she were young and pretty and did not survive the test of immersion in water or boiling oil. Here is the day of beatings, floggings, tortures and summary decapitations.Encyclopedia Britannica called the book, "The most important work on medieval superstition yet written." It is indeed one of the great works on the Age of Darkness.

    Anaximander, the sixth-century BC Greek philosopher, is often called the first scientist because he was the first to suggest that order in the world was due to natural forces, not supernatural ones. He is the first person known to understand that the Earth floats in space; to believe that the sun, the moon, and the stars rotate around it—seven centuries before Ptolemy; to argue that all animals came from the sea and evolved; and to posit that universal laws control all change in the world. Anaximander taught Pythagoras, who would build on Anaximander’s scientific theories by applying mathematical laws to natural phenomena.In the award-winning The First Scientist: Anaximander and His Legacy, translated here for the first time in English, Rovelli restores Anaximander to his place in the history of science by carefully reconstructing his theories from what is known to us and examining them in their historical and philosophical contexts. Rovelli demonstrates that Anaximander’s discoveries and theories were decisive influences, putting Western culture on its path toward a scientific revolution. Developing this connection, Rovelli redefines science as a continuous redrawing of our conceptual image of the world. He concludes that scientific thinking—the legacy of Anaximander—is only reliable when it constantly tests the limits of our current knowledge.

    Classics of the environmental imagination—the essays of Henry David Thoreau, John Muir, and John Burroughs; Aldo Leopold’s A Sand County Almanac; Rachel Carson’s Silent Spring—are set against the inspiring story of an emerging activist movement, as revealed by newly uncovered reports of pioneering campaigns for conservation, passages from landmark legal opinions and legislation, and searing protest speeches. Here are some of America’s greatest and most impassioned writers, taking a turn toward nature and recognizing the fragility of our situation on earth and the urgency of the search for a sustainable way of life. Thought-provoking essays on overpopulation, consumerism, energy policy, and the nature of “nature” join ecologists’ memoirs and intimate sketches of the habitats of endangered species. The anthology includes a detailed chronology of the environmental movement and American environmental history, as well as an 80-page color portfolio of illustrations.

    Our aim will be to show why instruction which fails to quicken activity, why knowledge which enfeebles activity, why history as a costly intellectual excess and luxury must, in the spirit of Goethe’s words, be seriously hated; for we still lack what is most necessary, and superfluous excess is the enemy of the necessary. Certainly we need history. But our need for history is quite different from that of the spoiled idler in the garden of knowledge, even if he in his refinement looks down on our rude and graceless requirements and needs. That is, we require history for life and action, not for the smug avoiding of life and action, or even to whitewash a selfish life and cowardly, bad acts. Only so far as history serves life will we serve it: but there is a degree of doing history and an estimation of it which brings with it a withering and degenerating of life: a phenomenon which is now as necessary as it may be painful to bring to consciousness through some remarkable symptoms of our age."

    It examines why the witch-trials took place; how many trials and victims there were, and where; why their incidence was so uneven in Europe; who accused whom; and why witch-hunting eventually petered out. In the process it illuminates the social, economic and political history of early modern Europe, and in particular the position of women within it. For this Second Edition, Brian Levack has revised his text to take account of scholarship since 1987. The notes and references have been greatly expanded, and the entire text reset.

    In this unparalleled book, Marshall Berman takes account of the social changes that swept millions of people into the capitalist world and the impact of modernism on art, literature and architecture. This new edition contains an updated preface addressing the critical role the onset of modernism played in popular democratic upheavals in the late 1920s.

    Was there really a forced exile in the first century, at the hands of the Romans? Should we regard the Jewish people, throughout two millennia, as both a distinct ethnic group and a putative nation—returned at last to its Biblical homeland?Shlomo Sand argues that most Jews actually descend from converts, whose native lands were scattered far across the Middle East and Eastern Europe. The formation of a Jewish people and then a Jewish nation out of these disparate groups could only take place under the sway of a new historiography, developing in response to the rise of nationalism throughout Europe. Beneath the biblical back fill of the nineteenth-century historians, and the twentieth-century intellectuals who replaced rabbis as the architects of Jewish identity, The Invention of the Jewish People uncovers a new narrative of Israel’s formation, and proposes a bold analysis of nationalism that accounts for the old myths.After a long stay on Israel’s bestseller list, and winning the coveted Aujourd’hui Award in France, The Invention of the Jewish People is finally available in English. The central importance of the conflict in the Middle East ensures that Sand’s arguments will reverberate well beyond the historians and politicians that he takes to task. Without an adequate understanding of Israel’s past, capable of superseding today’s opposing views, diplomatic solutions are likely to remain elusive. In this iconoclastic work of history, Shlomo Sand provides the intellectual foundations for a new vision of Israel’s future.

    Recently, Agamben has begun to direct his thinking to the constitution of the social and to some concrete, ethico-political conclusions concerning the state of society today, and the place of the individual within it.In Homo Sacer, Agamben aims to connect the problem of pure possibility, potentiality, and power with the problem of political and social ethics in a context where the latter has lost its previous religious, metaphysical, and cultural grounding. Taking his cue from Foucault’s fragmentary analysis of biopolitics, Agamben probes with great breadth, intensity, and acuteness the covert or implicit presence of an idea of biopolitics in the history of traditional political theory. He argues that from the earliest treatises of political theory, notably in Aristotle’s notion of man as a political animal, and throughout the history of Western thinking about sovereignty (whether of the king or the state), a notion of sovereignty as power over “life” is implicit.The reason it remains merely implicit has to do, according to Agamben, with the way the sacred, or the idea of sacrality, becomes indissociable from the idea of sovereignty. Drawing upon Carl Schmitt’s idea of the sovereign’s status as the exception to the rules he safeguards, and on anthropological research that reveals the close interlinking of the sacred and the taboo, Agamben defines the sacred person as one who can be killed and yet not sacrificed—a paradox he sees as operative in the status of the modern individual living in a system that exerts control over the collective “naked life” of all individuals.

    Written in 1933, at the time when Artaud was preparing to stage his legendary Theatre of Cruelty, Heliogabalus is a powerful concoction of sexual excess, self-deification and terminal violence. Reflecting its author's preoccupations with the occult, magic, Satan, and a range of esoteric religions, this account of Heliogabalus' reign invents incidents in the Emperor's life in order to make the print of the author's own passionate denunciations of modern existence. Heliogabalus is Artaud's greatest and most revolutionary masterpiece: an incendiary work that reveals both the divine cruelty of the Roman Emperor and that of Artaud himself. -- Stephen Barber