A dramatic account of spiritual struggle, Markings has inspired hundreds of thousands of readers since it was first published in 1964.Markings is distinctive, as W.H. Auden remarks in his foreword, as a record of "the attempt by a professional man of action to unite in one life the via activa and the via contemplativa." It reflects its author's efforts to live his creed, his belief that all men are equally the children of God and that faith and love require of him a life of selfless service to others. For Hammarskjöld, "the road to holiness necessarily passes through the world of action." Markings is not only a fascinating glimpse of the mind of a great man, but also a moving spiritual classic that has left its mark on generations of readers.

    Why capitalism cannot overcome its internal contradictions and the working class cannot "reform" away exploitation and economic crises.

    Having no permanent bonds, the denizen of our liquid modern society must tie whatever bonds they can to engage with others, using their own wits, skill and dedication. But none of these bonds are guaranteed to last. Moreover, they must be tied loosely so that they can be untied again, quickly and as effortlessly as possible, when circumstances change - as they surely will in our liquid modern society, over and over again. The uncanny frailty of human bonds, the feeling of insecurity that frailty inspires, and the conflicting desires to tighten the bonds yet keep them loose, are the principal themes of this important new book by Zygmunt Bauman, one of the most original and influential social thinkers of our time. It will be of great interest to students and scholars in sociology and in the social sciences and humanities generally, and it will appeal to anyone interested in the changing nature of human relationships.

    Metaphor, the authors explain, is a fundamental mechanism of mind, one that allows us to use what we know about our physical and social experience to provide understanding of countless other subjects. Because such metaphors structure our most basic understandings of our experience, they are "metaphors we live by", metaphors that can shape our perceptions and actions without our ever noticing them.In this updated edition of Lakoff and Johnson's influential book, the authors supply an afterword surveying how their theory of metaphor has developed within the cognitive sciences to become central to the contemporary understanding of how we think and how we express our thoughts in language.

    It is a book that brought Ivan Illich to public attention. Full of detail on programs and concerns, the book gives examples of the ineffectual nature of institutionalized education. Illich posited self-directed education, supported by intentional social relations in fluid informal arrangements.

    This book by Jamie Smith is a small field guide to Taylor's genealogy of the secular, making it accessible to a wide array of readers. Smith's How (Not) to Be Secular is also, however, a philosophical guidebook for practitioners a kind of how-to manual that ultimately offers guidance on how to live in a secular age. It's an adventure in self-understanding and a way to get our bearings in postmodernity. Whether one is proclaiming faith to the secularized or is puzzled that there continue to be people of faith in this day and age, this is a philosophical story meant to help us locate where we are and what's at stake.

    The personal tones of the translations, the blend of reverence and humor so characteristic of him, show how deeply Merton identified with the legendary authors of these sayings and parables, the fourth-century Christian Fathers who sought solitude and contemplation in the deserts of the Near East.The hermits of Screte who turned their backs on a corrupt society remarkably like our own had much in common with the Zen masters of China and Japan, and Father Merton made his selection from them with an eye to the kind of impact produced by the Zen mondo.

    Here, Sokal teams up with Jean Bricmont to expose the abuse of scientific concepts in the writings of today's most fashionable postmodern thinkers. From Jacques Lacan and Julia Kristeva to Luce Irigaray and Jean Baudrillard, the authors document the errors made by some postmodernists using science to bolster their arguments and theories. Witty and closely reasoned, Fashionable Nonsense dispels the notion that scientific theories are mere "narratives" or social constructions, and explored the abilities and the limits of science to describe the conditions of existence.

    Francis Fukuyama's prescient analysis of religious fundamentalism, politics, scientific progress, ethical codes, and war is as essential for a world fighting fundamentalist terrorists as it was for the end of the Cold War. Now updated with a new afterword, The End of History and the Last Man is a modern classic.

    In it, Berger and Luckmann reformulate the task of the sociological subdicipline that, since Max Scheler, has been known as the sociology of knowledge.

    The Proper Study of Mankind brings together his most celebrated writing: here the reader will find Berlin's famous essay on Tolstoy, The Hedgehog and the Fox; his penetrating portraits of contemporaries from Pasternak and Akhmatova to Churchill and Roosevelt; his essays on liberty and his exposition of pluralism; his defense of philosophy and history against assimilation to scientific method; and his brilliant studies of such intellectual originals as Machiavelli, Vico, and Herder.

    Dewey's ideas were seldom adopted in America's public schools, although a number of his prescriptions have been continually advocated by those who have had to teach in them.

    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.

    He investigates what he considered to be the simplest form of documented religion - totemism among the Aborigines of Australia. For Durkheim, studying Aboriginal religion was a way 'to yield an understanding of the religious nature of man, by showing us an essential and permanent aspect of humanity'. The need and capacity of men and women to relate to one another socially lies at the heart of Durkheim's exploration, in which religion embodies the beliefs that shape our moral universe. The Elementary Forms has been applauded and debated by sociologists, anthropologists, ethnographers, philosophers, and theologians, and continues to speak to new generations about the intriguing origin and nature of religion and society. This new, lightly abridged edition provides an excellent introduction to Durkheim's ideas.

    True religion consists in practice of simple piety, independent of philosophical speculation.