In it, Thoreau argues that individuals should not permit governments to overrule or atrophy their consciences, and that they have a duty to avoid allowing such acquiescence to enable the government to make them the agents of injustice. Thoreau was motivated in part by his disgust with slavery and the Mexican–American War (1846–1848).

    He answers an ad in a local newspaper from a teacher looking for serious pupils, only to find himself alone in an abandoned office with a full-grown gorilla who is nibbling delicately on a slender branch. "You are the teacher?" he asks incredulously. "I am the teacher," the gorilla replies. Ishmael is a creature of immense wisdom and he has a story to tell, one that no other human being has ever heard. It is a story that extends backward and forward over the lifespan of the earth from the birth of time to a future there is still time save. Like all great teachers, Ishmael refuses to make the lesson easy; he demands the final illumination to come from within ourselves. Is it man's destiny to rule the world? Or is it a higher destiny possible for him-- one more wonderful than he has ever imagined?

    It is the smells, the sounds, the fears and the petty triumphs in the world of the street pimp.

    He’s done it once already.Rocky Mountains, 1823. The trappers of the Rocky Mountain Fur Company live a brutal frontier life. Hugh Glass is one of the most respected men in the company, an experienced frontiersman and an expert tracker.But when a scouting mission puts Glass face-to-face with a grizzly bear, he is viciously mauled and not expected to survive. Two men from the company are ordered to remain with him until his inevitable death. But, fearing an imminent attack, they abandon Glass, stripping him of his prized rifle and hatchet.As Glass watches the men flee, he is driven to survive by one all-consuming desire: revenge. With shocking grit and determination, he sets out on a three-thousand-mile journey across the harsh American frontier, to seek revenge on the men who betrayed him.The Revenant is a remarkable tale of obsession and the lengths that one man will go to for retribution. The novel that inspired the epic new movie starring Leonardo DiCaprio and Tom Hardy.

    If they weren't failing outright, causing countless Americans to lose their jobs and homes, they were being propped up with emergency bailouts. Trapped in a cycle of panics, depressions and soaring unemployment, Sutton saw only one way out, only one way to win the girl of his dreams.So began the career of America's most successful bank robber. Over three decades Sutton became so good at breaking into banks, and such a master at breaking out of prisons, police called him one of the most dangerous men in New York, and the FBI put him on its first-ever Most Wanted List.But the public rooted for Sutton. He never fired a shot, after all, and his victims were merely those bloodsucking banks. When he was finally caught for good in 1952, crowds surrounded the jail and chanted his name.Blending vast research with vivid imagination, Pulitzer Prize winner J.R. Moehringer brings Willie Sutton blazing back to life. In Moehringer's retelling, it was more than poverty or rage at society that drove Sutton. It was one unforgettable woman. In all Sutton's crimes and confinements, his first love (and first accomplice) was never far from his thoughts. And when Sutton finally walked free - a surprise pardon on Christmas Eve, 1969 - he immediately set out to find her.Poignant, comic, fast-paced and fact-studded, Sutton tells a story of economic pain that feels eerily modern, while unfolding a story of doomed love that is forever timeless.(overview via Barnes and Noble)

    D. Salinger. In the mid-1960s, the revered creator of The Catcher in the Rye suddenly stopped publishing and withdrew from public life. In David Morrell’s haunting “The Architecture of Snow,” an author similar to Salinger submits a manuscript after a four-decade absence. Why has he abruptly resurfaced? What caused his long-ago disappearance? When editor Tom Neal embarks on a search to a remote New England town, he uncovers the disturbing truth behind a tragic mystery that changes his life in unimaginable ways.

    Birthplace of the Taliban decades earlier, this fertile region had since become Afghanistan's most deadly turf. It would soon turn deadlier still. Advised in the night by his intelligence officers that the Taliban had secretly amassed for a full-scale military assault, Fraser knew it would fall to him, his Canadians and their allies to avoid the wholesale slaughter of NATO troops, keep the Taliban from laying siege to Kandahar and restore control of the south of the country to a newly formed, democratic Afghan government.     The odds were solidy against Fraser's forces. The Taliban knew every millimetre of their own terrain. During the months of secret manoeuvres they had stocked every farmhouse, school, grape hut and tunnel with weapons and ammunition. They had drilled Soviet-era landmines into all of the marijuana and poppy fields, and dug IEDs into every roadway. Protected from detection by corrupt officials, their sophisticated warfare schools had successfully readied an army of zealous fighters to attack and fight to the death. And now their top commanders were poised to launch decisive military operations against freshly arrived troops who had never seen combat.     The bloodiest battle in NATO's history was about to begin.

    Part of Shimoda's secret was a small book, bound in what looked like suede: Messiah's Handbook, Reminders for the Advanced Soul. "Open it," he said, "and whatever you need to know is there. "Lost for decades and rediscovered, here it is in print at last--reminders for those who have outgrown cynicism and doubt.

    Rosenberg is stunned to discover that Goethe, his idol, was a great admirer of the Jewish seventeenth-century philosopher Baruch Spinoza. Long after graduation, Rosenberg remains haunted by this “Spinoza problem”: how could the German genius Goethe have been inspired by a member of a race Rosenberg considers so inferior to his own, a race he was determined to destroy?Spinoza himself was no stranger to punishment during his lifetime. Because of his unorthodox religious views, he was excommunicated from the Amsterdam Jewish community in 1656, at the age of twenty-four, and banished from the only world he had ever known. Though his life was short and he lived without means in great isolation, he nonetheless produced works that changed the course of history. Over the years, Rosenberg rose through the ranks to become an outspoken Nazi ideologue, a faithful servant of Hitler, and the main author of racial policy for the Third Reich. Still, his Spinoza obsession lingered. By imagining the unexpected intersection of Spinoza’s life with Rosenberg’s, internationally bestselling novelist Irvin D. Yalom explores the mindsets of two men separated by 300 years. Using his skills as a psychiatrist, he explores the inner lives of Spinoza, the saintly secular philosopher, and of Rosenberg, the godless mass murderer.

    The Seven Deadly Virtues sits down next to readers at the bar, buys them a drink, and an hour or three later, ushers them into the revival tent without them even realizing it.   The book’s contributors include Sonny Bunch, Christopher Buckley, David “Iowahawk” Burge, Christopher Caldwell, Andrew Ferguson, Jonah Goldberg, Michael Graham, Mollie Hemingway, Rita Koganzon, Matt Labash, James Lileks, Rob Long, Larry Miller, P. J. O’Rourke, Joe Queenan, Christine Rosen, and Andrew Stiles. Jonathan V. Last, senior writer at the Weekly Standard, editor of the collection, is also a contributor. All eighteen essays in this book are appearing for the first time anywhere.   In the book’s opening essay, P. J. O’Rourke observes: “Virtue has by no means disappeared. It’s as much in public view as ever. But it’s been strung up by the heels. Virtue is upside down. Virtue is uncomfortable. Virtue looks ridiculous. All the change and the house keys are falling out of Virtue’s pants pockets.”   Here are the virtues everyone (including the book’s contributors) was taught in Sunday school but have totally forgotten about until this very moment.  In this sanctimony-free zone:   • Joe Queenan observes: “In essence, thrift is a virtue that resembles being very good at Mahjong. You’ve heard about people who can do it, but you’ve never actually met any of them.” • P. J. O’Rourke notes: “Fortitude is quaint. We praise the greatest generation for having it, but they had aluminum siding, church on Sunday, and jobs that required them to wear neckties or nylons (but never at the same time). We don’t want those either.” • Christine Rosen writes: “A fellowship grounded in sociality means enjoying the company of those with whom you actually share physical space rather than those with whom you regularly and enthusiastically exchange cat videos.” • Rob Long offers his version of modern day justice: if you sleep late on the weekend, you are forced to wait thirty minutes in line at Costco. • Jonah Goldberg offers: “There was a time when this desire-to-do-good-in-all-things was considered the only kind of integrity: ‘Angels are better than mortals. They’re always certain about what is right because, by definition, they’re doing God’s will.’ Gabriel knew when it was okay to remove a mattress tag and Sandalphon always tipped the correct amount.” • Sonny Bunch dissects forbearance, observing that the fictional Two Minutes Hate of George Orwell’s 1984 is now actually a reality directed at living, breathing people. Thanks, in part, to the Internet, “Its targets are designated by a spontaneously created mob—one that, due to its hive-mind nature—is virtually impossible to call off.”   By the time readers have completed The Seven Deadly Virtues, they won’t even realize that they’ve just been catechized into an entirely different—and better—moral universe.

    Mercer bought a book, and the staff invited him up for tea. Within weeks, he was living above the store, working for the proprietor, George Whitman, patron saint of the city's down-and-out writers, and immersing himself in the love affairs and low-down watering holes of the shop's makeshift staff. Time Was Soft There is the story of a journey down a literary rabbit hole in the shadow of Notre Dame, to a place where a hidden bohemia still thrives.

    In 1977, at the age of seventeen, Conway left his family's comfortable suburban home to move to the Appalachian Mountains. For more than two decades he has lived there, making fire with sticks, wearing skins from animals he has trapped, and trying to convince Americans to give up their materialistic lifestyles and return with him back to nature. To Gilbert, Conway's mythical character challenges all our assumptions about what it is to be a modern man in America; he is a symbol of much we feel how our men should be, but rarely are.

    A few of the things which cross the path and mind of its narrator (who both is and is not Sebald) are lonely eccentrics, Sir Thomas Browne's skull, a matchstick model of the Temple of Jerusalem, recession-hit seaside towns, wooded hills, Joseph Conrad, Rembrandt's "Anatomy Lesson," the natural history of the herring, the massive bombings of WWII, the dowager empress Tzu Hsi, and the silk industry in Norwich.

    In 1963, ten years after Hank's death, Doc himself is wracked by addiction. Having lost his license to practice medicine, his morphine habit isn't as easy to support as it used to be. So he lives in a rented room in the red-light district on the south side of San Antonio, performing abortions and patching up the odd knife or gunshot wound. But when Graciela, a young Mexican immigrant, appears in the neighborhood in search of Doc's services, miraculous things begin to happen. Graciela sustains a wound on her wrist that never heals, yet she heals others with the touch of her hand. Everyone she meets is transformed for the better, except, maybe, for Hank's angry ghost—who isn't at all pleased to see Doc doing well.  A brilliant excavation of an obscure piece of music history, Steve Earle's I'll Never Get Out of This World Alive is also a marvelous novel in its own right, a ballad of regret and redemption, and of the ways in which we remake ourselves and our world through the smallest of miracles.

    In the foothills of the French Alps the narrator meets a shepherd who has quietly taken on the task of planting one hundred acorns a day in an effort to reforest his desolate region. Not even two world wars can keep the shepherd from continuing his solitary work. Gradually, this gentle, persistent man's work comes to fruition: the region is transformed; life and hope return; the world is renewed.