When he became involved in a conspiracy and was imprisoned in Pavia, it was to the Greek philosophers that he turned. THE CONSOLATION was written in the period leading up to his brutal execution. It is a dialogue of alternating prose and verse between the ailing prisoner and his 'nurse' Philosophy. Her instruction on the nature of fortune and happiness, good and evil, fate and free will, restore his health and bring him to enlightenment. THE CONSOLATION was extremely popular throughout medieval Europe and his ideas were influential on the thought of Chaucer and Dante.

    The Platonic-Pythagorean tradition looked on nature in geometric terms with the conviction that the cosmos was constructed according to the principles of mathematical order, while the mechanical philosophy conceived of nature as a huge machine and sought to explain the hidden mechanisms behind phenomena. Pursuing different goals, these two movements of thought tended to conflict with each other, and more than the obviously mathematical sciences were affected - the influence spread as far as chemistry and the life sciences. As this book demonstrates, the full fruition of the scientific revolution required a resolution of the tension between the two dominant trends.

    Tho the names refer to it as a unity, each name is different & so, taken together, they differentiate it. The implicit distinction between the godhead's unity & the multiplicity of the names is reflected in the names' structures themselves. Each includes a Greek prefix: hyper-, which indicates the unity of the godhead to whom names are applied. But each name is different, indicating the self-multiplication of the godhead. The result is a set of names like “over-good,” “over-being” & “over-life.” Dionysius also makes use of a 2nd, equivalent prefix: pro-. God is “pre-good” & “pre-being,” meaning it has the attributes of creatures in a way that transcends both creature & attribute. The prefixes must be applied strictly to the names when they're used of God itself. On the other hand, when the names are used only of God as cause, the prefixes may be left off, since the causality of God is already a procession into the differentiation properly signified by each of the different names. The most proper object of the names is the highest creature. The exemplary instances of goodness, being & life are the highest of the angels or intelligible minds. For this reason, he frequently refers to this type as an “intelligible name.” He incorporates into the number of intelligible names the traditional Neoplatonic intelligible categories: being, identity, difference, rest & motion, as well as the being, life & intellect triad. The fact God transcends the proper meaning of these names doesn't mean it ought be called “non-being,” “non-life” or “non-intellect.” He prefers to say God is “over being,” “over life” & “over intellect.” Few can contemplate the intelligible names in their purity. We require the names to be incarnated in visible things. Unable to see being, life & wisdom in themselves, we need a visible being who is living & wise. Such a person can then become the means by which we contemplate the intelligible. The teacher Hierotheus is one such visible incarnation of the names. But Hierotheus may do more than incarnate the names. He can also unfold them in speech, taking the unitary name of “being” & describing it at length, as is done in chapter 5. As he describes it, the name unfolds itself into a form that is more multiple, because of the many words used in his description. It thus approaches the multiple character of the human way of knowing & becomes more easily understood. When Dionysius praises “dissimilar similarities” over seemingly more appropriate symbolic names for God, he explains that negations are true to God & such dissimilar names serve as such negations. The Mystical Theology has this last, most arcane form of theology as its subject. Negations are properly applied not only to the names of the symbolic theology. Any & all of the divine names must be negated, beginning with those of the symbolic theology, continuing with the intelligible names & concluding with the theological representations. The godhead is no more “spirit,” “sonship” & “fatherhood” than it's “intellect” or “asleep.” These negations must be distinguished from privations. A privation is simply the absence of a given predicate, which could just as easily be present. The absence of the predicate is opposed to its presence: “lifeless” is opposed to “living.” But when we say that the godhead isn't “living” we don't mean it's “lifeless.” The godhead is beyond lifeless as well as beyond living. For this reason, he says our affirmations of the godhead aren't opposed to our negations, but that both must be transcended: even the negations must be negated. The most arcane passages of Mystical Theology revolve around the mystical as taken in itself & not as the act of negating the other forms of theology. Dionysius says that after all speaking, reading & comprehending of the names ceases, there follows a divine silence, darkness & unknowing. All three of these characteristics seem privative, as tho they were simply being the absence of speech, sight & knowledge respectively. But Dionysius doesn't treat them as privative. Instead, he uses spatio-temporal language to mark off a special place & time for them. Using as example Moses' ascent up Mt Sinai, Dionysius says that after Moses ascends thru the sensible & intelligible contemplation of God, he then enters the darkness above the mountain's peak. The darkness is located above the mountain. Moses enters it after his contemplation of God in the various forms of theology. Dionysius leaves the relation between Moses & the darkness obscure. Some commentators reduce it to a form of knowing, albeit an extraordinary form of knowing. Others reduce it to a form of affective experience, in which Moses feels something he can never know or explain in words. Dionysius himself does not give decisive evidence in favor of either interpretation. He speaks only of Moses' “union” with the ineffable, invisible, unknowable godhead.--Stanford Encyclopedia (edited)

    Written by three leaders belonging to different faiths, the book explores in accessible language the mythic quality and the teachings of reconciliation that are embedded in the Torah, the Qur'an, and the Bible.

    Explains the origins, development and basic principles of the religion followed by nearly one-quarter of the people on earth.

    Written just before World War I, it examines the conflicts within and among nations and articulates Tolstoy's famous dictum that it is morally superior to suffer violence than to do violence.

    Eliot, published individually from 1936 to 1942, and in book form in 1943; it was considered by Eliot himself to be his finest work. Each of the quartets has five "movements" and each is titled by a place name -- BURNT NORTON (1936), EAST COKER (1940), THE DRY SALVAGES (1941), and LITTLE GIDDING (1942). Eliot's insights into the cyclical nature of life are revealed through themes and images woven throughout the four poems. Spiritual, philosophical, and personal themes emerge through symbolic allusions and literary and religious references from both Eastern and Western thought. The work addresses the connections of the personal and historical present and past, spiritual renewal, and the very nature of experience; it is considered the poet's clearest exposition of his Christian beliefs. (The Merriam-Webster Encyclopedia of Literature)

    . . . I did have stories. I hadn’t dared to tell many people about them, but I definitely had had what I believed to be encounters with the Divine. I wondered if many other people had stories too. What happened next surprised me most. I realized that a Divine intelligence that many people call God is connecting with millions of people every day. These are their stories.” —from the IntroductionIn God Stories, Jennifer Skiff shares the extraordinary experiences of people who have felt the power of God’s presence in their lives and been forever changed. A doctor opens the chest of a dying heart patient to discover her heart is healed; Marines watch as a fellow soldier in Iraq is hit by a powerful explosion only to discover, when the dust settles, that he is still standing and has no injuries; a struggling couple receive an answer to a prayer and are prevented from making a mistake that could cost them their children; a young woman loses her boyfriend on 9/11 and receives a message that brings her peace.Reassuring, hopeful, and unforgettable, these amazing confirmations of divine intervention will lift your spirit and leave you wondering—and even remembering—when your life was touched by a miracle.

    The result was a classic column full of Bombecks signature wit and warmth. Now the beloved column that has hung on hundreds of refrigerator doors has been cheerily illustrated and designed as a handsome gift book, Eat Less Cottage and More Ice Cream. In it, Bombeck gently reminds us of what is really important in life: If I had my life to live over again I would have waxed less and listened more.I would have cried and laughed less while watching television . . . and more while watching real life.But mostly, given another shot at life, I would seize every minute of it . . . look at it and really see it . . . try it on . . . live it . . . exhaust it . . . and never give that minute back until there was nothing left of it. . . . Long-time fans of Erma Bombeck will be thrilled to have this favorite column in the form of a beautiful keepsake. Readers discovering Bombeck for the first time will become fans instantly. Eat Less Cottage and More Ice Cream offers wisdom to inspire all of us.

    This title enables students to grasp key sociological concepts and learn the useful lesson that there is much that goes on in the social world that escapes the sociologically untrained eye.

    This is completely contrary to the Founding Fathers’ original vision of America; it was designed by them to be a secular democratic republic built on evidence-based Enlightenment values, emphatically not religious faith.Indeed, the Founders purposefully intended that a high, strong “wall of separation” keep church and state apart in the new nation, while allowing individual religious freedom untrammeled by government—and vice versa. But Christians with theocratic dreams keep trying to breach the wall. Through their efforts, God is now in evidence everywhere in the country—on our money, in our schools, even in high-level-government officials’ speeches. Freedom of — and from — religion is the American promise to all its people whatever their belief—or disbelief. This is how the Founding Fathers wanted it to be, not the undemocratic theocracy zealous evangelicals are trying to force on American society.

    In this second edition, Dr Mbiti has updated his material to include the involvement of women in religion, and the potential unity to be found in what was once thought to be a mass of quite separate religions.Mbiti adds a new dimension to the understanding of the history, thinking, and life throughout the African continent. Religion is approached from an African point of view but is as accessible to readers who belong to non-African societies as it is to those who have grown up in African nations.Since its first publication, this book has become acknowledged as the standard work in the field of study, and it is essential reading for anyone concerned with African religion, history, philosophy, anthropology or general African studies.

    Preeminent researcher Dan P. McAdams traces the development of three distinct layers of personality--the social actor who expresses emotional and behavioral traits, the motivated agent who pursues goals and values, and the autobiographical author who constructs a personal story. Highly readable and accessible to scholars and students at all levels, the book uses rich portraits of the lives of famous people to illustrate theoretical concepts and empirical findings. See also the Handbook of Personality Development, edited by Dan P. McAdams, Rebecca L. Shiner, and Jennifer L. Tackett.

    Through storytelling and story analysis, using examples from fiction and film, this work shows how ethical theories are applied to real life. Reflecting the social and political climate, it covers topics like courage, terrorism, and just war.

    This is undoubtably an ineffective way of encouraging people to develop critical thinking about religion. This unique approach to skepticism presents fifty commonly heard reasons people often give for believing in a God and then raises legitimate questions regarding these reasons, showing in each case that there is much room for doubt. Whether you're a believer, a complete skeptic, or somewhere in between, you'll find this review of traditional and more recent arguments for the existence of God refreshing, approachable, and enlightening.From religion as the foundation of morality to the authority of sacred books, the compelling religious testimony of influential people, near-death experiences, arguments from Intelligent Design, and much more, Harrison respectfully describes each rationale for belief and then politely shows the deficiencies that any good skeptic would point out. As a journalist who has traveled widely and interviewed many highly accomplished people, quite a number of whom are believers, the author appreciates the variety of belief and the ways in which people seek to make religion compatible with scientific thought. Nonetheless, he shows that, despite the prevalence of belief in God or religious belief in intelligent people, in the end there are no unassailable reasons for believing in a God.For skeptics looking for appealing ways to approach their believing friends or believers who are not afraid to consider a skeptical challenge, this book makes for very stimulating reading.