But as the couple pored over the Unabomber's seventy-eight page manifesto, David couldn't rule out the possibility. It slowly became clear to them that Ted was likely responsible for mailing the seventeen bombs that killed three people, and injured many more. Wanting to prevent further violence, David made the agonizing decision to turn his brother in to the FBI.Every Last Tie is David's highly personal, and powerful, memoir of his family, as well as a meditation on the possibilities for reconciliation and maintaining family bonds. Seen through David's eyes, Ted was a brilliant, yet troubled, young mathematician, and a loving older brother. Their parents were supportive, and emphasized to their sons the importance of education and empathy. But as Ted grew older he became more and more withdrawn, his behavior became increasingly erratic, and he often sent angry letters to his family from his isolated cabin in rural Montana.During Ted's trial David worked hard to save Ted from the death penalty, and since then he has been a leading activist in the anti–death penalty movement. The book concludes with an afterword by psychiatry professor, and forensic psychiatrist, James L. Knoll IV, who discusses the current challenges facing the mental health system in the United States, as well as the link between mental illness and violence.

    On March 9, 1945, it created an inferno that killed over 87,500 people in Tokyo--more than died in the atomic explosions at Hiroshima or Nagasaki. It went on to incinerate sixty-four of Japan's largest cities. The Bomb got the press, but napalm did the work.After World War II, the incendiary held the line against communism in Greece and Korea--Napalm Day led the 1950 counter-attack from Inchon--and fought elsewhere under many flags. Americans generally applauded, until the Vietnam War. Today, napalm lives on as a pariah: a symbol of American cruelty and the misguided use of power, according to anti-war protesters in the 1960s and popular culture from "Apocalypse Now" to the punk band Napalm Death and British street artist Banksy. Its use by Serbia in 1994 and by the United States in Iraq in 2003 drew condemnation. United Nations delegates judged deployment against concentrations of civilians a war crime in 1980. After thirty-one years, America joined the global consensus, in 2011.Robert Neer has written the first history of napalm, from its inaugural test on the Harvard College soccer field, to a Marine Corps plan to attack Japan with millions of bats armed with tiny napalm time bombs, to the reflections of Phan Thi Kim Phuc, a girl who knew firsthand about its power and its morality.

    How College Works reveals the decisive role that personal relationships play in determining a student's success, and puts forward a set of small, inexpensive interventions that yield substantial improvements in educational outcomes.At a liberal arts college in New York, the authors followed nearly one hundred students over eight years. The curricular and technological innovations beloved by administrators mattered much less than did professors and peers, especially early on. At every turning point in undergraduate lives, it was the people, not the programs, that proved critical. Great teachers were more important than the topics studied, and just two or three good friendships made a significant difference academically as well as socially.For most students, college works best when it provides the daily motivation to learn, not just access to information. Improving higher education means focusing on the quality of relationships with mentors and classmates, for when students form the right bonds, they make the most of their education.

    In addressing them, philosophers have made certain fundamental assumptions-that we can know our own minds by introspection, that most of our thinking about the world is literal, and that reason is disembodied and universal-that are now called into question by well-established results of cognitive science. It has been shown empirically that: Most thought is unconscious. We have no direct conscious access to the mechanisms of thought and language. Our ideas go by too quickly and at too deep a level for us to observe them in any simple way. Abstract concepts are mostly metaphorical. Much of the subject matter of philosophy, such as the nature of time, morality, causation, the mind, and the self, relies heavily on basic metaphors derived from bodily experience. What is literal in our reasoning about such concepts is minimal and conceptually impoverished. All the richness comes from metaphor. For instance, we have two mutually incompatible metaphors for time, both of which represent it as movement through space: in one it is a flow past us and in the other a spatial dimension we move along. Mind is embodied. Thought requires a body-not in the trivial sense that you need a physical brain to think with, but in the profound sense that the very structure of our thoughts comes from the nature of the body. Nearly all of our unconscious metaphors are based on common bodily experiences. Most of the central themes of the Western philosophical tradition are called into question by these findings. The Cartesian person, with a mind wholly separate from the body, does not exist. The Kantian person, capable of moral action according to the dictates of a universal reason, does not exist. The phenomenological person, capable of knowing his or her mind entirely through introspection alone, does not exist. The utilitarian person, the Chomskian person, the poststructuralist person, the computational person, and the person defined by analytic philosophy all do not exist. Then what does? Lakoff and Johnson show that a philosophy responsible to the science of mind offers radically new and detailed understandings of what a person is. After first describing the philosophical stance that must follow from taking cognitive science seriously, they re-examine the basic concepts of the mind, time, causation, morality, and the self: then they rethink a host of philosophical traditions, from the classical Greeks through Kantian morality through modern analytic philosophy. They reveal the metaphorical structure underlying each mode of thought and show how the metaphysics of each theory flows from its metaphors. Finally, they take on two major issues of twentieth-century philosophy: how we conceive rationality, and how we conceive language.

    She was arrested on the charge of witchcraft in June of 1663. She was found guilty and was executed on December 30th that same year. Her trial was long and involved, with many witnesses from several towns and villages.Consisting of direct translations of the trial testimony, The Trial of Tempel Anneke portrays a large and varied cast of characters including trades people, farmers, local nobility, village drunkards, and Tempel Anneke herself. Tempel Anneke was in several ways typical of those accused of witchcraft, yet from the testimony she emerges as a complex and controversial figure. She was literate and owned a few books and herbals; she prided herself on her medical and pharmaceutical knowledge and until the final stages of the trial when her confession was extracted under torture, she was sharp, assertive, and even witty in her responses to questioning. This English translation offers direct archival insight into the workings of 17th century law, contemporary understandings of justice, perceptions of natural and magical causes, and above all, the social history of the period.While other witchcraft materials exist, this is the only text available in English that allows students to follow a witchcraft trial from beginning to end. Highly readable, this astonishing narrative is perfectly suited to being read as a complete document. The useful additions of introduction, appendices, glossary, and index provide readers with important background information so that they can engage directly with the material.

    After decorating the walls with art by Picasso and other avant-garde artists, they embarked on a series of extravagant performances. Three readers simultaneously recited a poem in three languages; a monocle-wearing teenager performed a spell from New Zealand; another young man sneered at the audience, snapping a whip as he intoned his “Fantastic Prayers.” One of the artists called these sessions “both buffoonery and a requiem mass.” Soon they would have a more evocative name: Dada. In Destruction Was My Beatrice, modernist scholar Jed Rasula presents the first narrative history of Dada, showing how this little-understood artistic phenomenon laid the foundation for culture as we know it today. Although the venue where Dada was born closed after only four months and its acolytes scattered, the idea of Dada quickly spread to New York, where it influenced artists like Marcel Duchamp and Man Ray; to Berlin, where it inspired painters George Grosz and Hannah Höch; and to Paris, where it dethroned previous avant-garde movements like Fauvism and Cubism while inspiring early Surrealists like André Breton, Louis Aragon, and Paul éluard. The long tail of Dadaism, Rasula shows, can be traced even further, to artists as diverse as William S. Burroughs, Robert Rauschenberg, Marshall McLuhan, the Beatles, Monty Python, David Byrne, and Jean-Michel Basquiat, all of whom—along with untold others—owe a debt to the bizarre wartime escapades of the Dada vanguard. A globe-spanning narrative that resurrects some of the 20th century’s most influential artistic figures, Destruction Was My Beatrice describes how Dada burst upon the world in the midst of total war—and how the effects of this explosion are still reverberating today.

    Meanwhile the U.S., competing with the Soviet Union for global power, extended its reach into Asia to an unprecedented degree. This book reveals that these trends—the proliferation of Orientalist culture and the expansion of U.S. power—were linked in complex and surprising ways. While most cultural historians of the Cold War have focused on the culture of containment, Christina Klein reads the postwar period as one of international economic and political integration—a distinct chapter in the process of U.S.-led globalization. Through her analysis of a wide range of texts and cultural phenomena—including Rodgers and Hammerstein's South Pacific and The King and I, James Michener's travel essays and novel Hawaii, and Eisenhower's People-to-People Program—Klein shows how U.S. policy makers, together with middlebrow artists, writers, and intellectuals, created a culture of global integration that represented the growth of U.S. power in Asia as the forging of emotionally satisfying bonds between Americans and Asians. Her book enlarges Edward Said's notion of Orientalism in order to bring to light a cultural narrative about both domestic and international integration that still resonates today.

    Retold with added information, it's the first book to place the famed voyages of Norwegian explorer Roald Amundsen, his British rivals Robert Scott and Ernest Shackleton, and others in a larger scientific, social, and geopolitical context.Efficient, well prepared, and focused solely on the goal of getting to his destination and back, Amundsen has earned his place in history as the first to reach the South Pole. Scott, meanwhile, has been reduced in the public mind to a dashing incompetent who stands for little more than relentless perseverance in the face of inevitable defeat. An Empire of Ice offers a new perspective on the Antarctic expeditions of the early twentieth century by looking at the British efforts for what they actually were: massive scientific enterprises in which reaching the South Pole was but a spectacular sideshow. By focusing on the larger purpose, Edward Larson deepens our appreciation of the explorers' achievements, shares little-known stories, and shows what the Heroic Age of Antarctic discovery was really about.

    Korsgaard presents a compelling new view of humans' moral relationships to the other animals. She defends the claim that we are obligated to treat all sentient beings as what Kant called ends-in-themselves. Drawing on a theory of the good derived from Aristotle, she offers anexplanation of why animals are the sorts of beings for whom things can be good or bad. She then turns to Kant's argument for the value of humanity to show that rationality commits us to claiming the standing of ends-in-ourselves, in two senses. Kant argued that as autonomous beings, we claim to beends-in-ourselves when we claim the standing to make laws for ourselves and each other. Korsgaard argues that as beings who have a good, we also claim to be ends-in-ourselves when we take the things that are good for us to be good absolutely and so worthy of pursuit. The first claim commits us tojoining with other autonomous beings in relations of moral reciprocity. The second claim commits us to treating the good of every sentient creature as something of absolute importance.Korsgaard argues that human beings are not more important than the other animals, that our moral nature does not make us superior to the other animals, and that our unique capacities do not make us better off than the other animals. She criticizes the marginal cases argument and advances a newview of moral standing as attaching to the atemporal subjects of lives. She criticizes Kant's own view that our duties to animals are indirect, and offers a non-utilitarian account of the relation between pleasure and the good. She also addresses a number of directly practical questions: whether wehave the right to eat animals, experiment on them, make them work for us and fight in our wars, and keep them as pets; and how to understand the wrong that we do when we cause a species to go extinct.

    Cahn's advice on the professorial life covers an extensive range of critical issues: how to plan, complete, and defend a dissertation; how to navigate a job interview; how to improve teaching performance; how to prepare and publish research; how to develop a professional network; and how to garner support for tenure. He deals with such hurdles as a difficult dissertation advisor, problematic colleagues, and the pressures of the tenure clock. Whether you are beginning graduate study, hoping to secure an academic position, or striving to build a professorial career, Cahn's insights are invaluable to traversing the thickets of academia.

    The twentieth century—a time of unprecedented progress—has produced a tremendous strain on the very elements that comprise life itself: This raises the key question of the twenty-first century: How much longer can this go on? With wit and erudition, Ronald Wright lays out a-convincing case that history has always provided an answer, whether we care to notice or not. From Neanderthal man to the Sumerians to the Roman Empire, A Short History of Progress dissects the cyclical nature of humanity's development and demise, the 10,000-year old experiment that we've unleashed but have yet to control. It is Wright's contention that only by understanding and ultimately breaking from the patterns of progress and disaster that humanity has repeated around the world since the Stone Age can we avoid the onset of a new Dark Age. Wright illustrates how various cultures throughout history have literally manufactured their own end by producing an overabundance of innovation and stripping bare the very elements that allowed them to initially advance. Wright's book is brilliant; a fascinating rumination on the hubris at the heart of human development and the pitfalls we still may have time to avoid.