ARTnews hailed this lively volume as "a fascinating book" by "a superb critic and art historian". For this Second Edition, the author adds a new final chapter and extensively reworks the last quarter of the hook to incorporate current thinking on the art of the last 20 years.

    This popular introduction to praying the rosary draws readers closer to Jesus and Mary by placing the mysteries-including the new mysteries of light-in the context of Scripture. The book addresses commonly asked questions about Mary and the rosary and provides the biblical background for all twenty mysteries. It also includes a scriptural rosary that offers ten Bible texts suitable for meditation on each mystery. An appendix offers the complete text of Pope John Paul II's Apostolic Letter, Rosarium Virginis Mariae. A Servant Book.

    Intrigued by the evocative relationship between technologies of inscription and psychic processes, Derrida offers for the first time a major statement on the pervasive impact of electronic media, particularly e-mail, which threaten to transform the entire public and private space of humanity. Plying this rich material with characteristic virtuosity, Derrida constructs a synergistic reading of archives and archiving, both provocative and compelling."Judaic mythos, Freudian psychoanalysis, and e-mail all get fused into another staggeringly dense, brilliant slab of scholarship and suggestion."—The Guardian"[Derrida] convincingly argues that, although the archive is a public entity, it nevertheless is the repository of the private and personal, including even intimate details."—Choice"Beautifully written and clear."—Jeremy Barris, Philosophy in Review"Translator Prenowitz has managed valiantly to bring into English a difficult but inspiring text that relies on Greek, German, and their translations into French."—Library Journal

    Indeed it was with a Salon review that he made his literary debut: and it is significant that even at this early stage - in 1845 - he was already articulating the need for a painter who could depict the heroism of modern life. This he was to find in Constantin Guys, whom he later celebrated in the famous essay which provides the title-piece for this collection. Other material in this volume includes important and extended studies of three of Baudelaire's contemporary heroes - Delacroix, Poe and Wagner - and some more general articles, such as those on the theory and practice of caricature, and on what Baudelaire, with intentional scorn, called philosophic art. This last article develops views only touched on in Baudelaire's other writings. This volume is extensively illustrated with reproductions of works referred to in the text and otherwise relevant to it. It provides a survey of some of the most important ideas and individuals in the critical world of the great poet who has been called the father of modern art criticism.

    An astonishing synthesis of literary criticism, philosophy, theology, the theory of law and classical scholarship, it is undoubtedly one of the most important texts in twentieth century philosophy. Looking behind the self-consciousness of science, he discusses the tense relationship between truth and methodology. In examining the different experiences of truth, he aims to "present the hermeneutic phenomenon in its fullest extent."

    He first revisits the old stories--Hermes in Greece, Eshu in West Africa, Krishna in India, Coyote in North America, among others--and then holds them up against the life and work of more recent creators: Picasso, Duchamp, Ginsberg, John Cage, and Frederick Douglass. Authoritative in its scholarship, loose-limbed in its style, Trickster Makes This World ranks among the great works of modern cultural criticism.

    One critic, writing upon the publication of the final volume, casually tagged the series as the ultimate work on Dostoevsky "in any language, and quite possibly forever."Frank himself had not originally intended to undertake such a massive work. The endeavor began in the early 1960s as an exploration of Dostoevsky's fiction, but it later became apparent to Frank that a deeper appreciation of the fiction would require a more ambitious engagement with the writer's life, directly caught up as Dostoevsky was with the cultural and political movements of mid- and late-nineteenth-century Russia. Already in his forties, Frank undertook to learn Russian and embarked on what would become a five-volume work comprising more than 2,500 pages. The result is an intellectual history of nineteenth-century Russia, with Dostoevsky's mind as a refracting prism.The volumes have won numerous prizes, among them the National Book Critics Circle Award for Biography, the Christian Gauss Award of Phi Beta Kappa, the Los Angeles Times Book Prize, and the James Russell Lowell Prize of the Modern Language Association.

    They are alive with images and symbols--all of which are packed with meaning. But today few people, from regular visitors to tourists, truly understand the wealth of meaning in what they find there. How to Read a Church is must reading for anybody who wants to know more about what they see in a church or cathedral. It explores the principal features of churches and what each represents. It also explains: "the significance of church layout "the importance of such details as the use of colors or letters "the identity and significance of people and scenes "the symbolism of animals, plants, colors, numbers, and letters "the meaning of it all In addition to exploring these brick-and-mortar motifs, the author also reveals fascinating and unexpected details such as how to 'read' the priest and the congregation, and he shows the varied ways that church architecture and appointments reflect the Christian year. From major themes to small but vital details, How to Read a Church will serve as a fascinating guide to the history, meanings, and messages of these beautiful buildings and the treasures they contain.

    Dorman revises his textbook, which introduces and explains the classic doctrines of the historic Christian faith. While systematic in organization, the book remains written for students, aiming to bring them to an understanding of the central doctrines of the Christian church including the doctrines of Scripture, God, creation, humanity, atonement, salvation, and eschatology.

    The first part deals with the subject of our aesthetic sensibility; we respond to certain natural phenomena as beautiful, says Kant, when we recognize in nature a harmonious order that satisfies the mind's own need for order. The second half of the critique concentrates on the apparent teleology in nature's design of organisms. Kant argues that our minds are inclined to see purpose and order in nature and this is the main principle underlying all of our judgments. Although this might imply a super sensible Designer, Kant insists that we cannot prove a supernatural dimension or the existence of God. Such considerations are beyond reason and are solely the province of faith.

    Dividing the time into three periods: 600-900, 900-1500 and 1500-1800, they set the artistic development in each era within its historical context and use art as a window into Islamic culture. Written in a lively and accessible style, and illustrated throughout with photographs, maps and plans, the book captures the essence of Islamic culture as expressed in its buildings, books and applied arts, and provides an essential introduction to the subject for both the student and the general reader.

    He tells of the Nazi cult of the primeval German forest; the play of Christian and pagan myth in Bernini's Fountain of the Four Rivers; and the duel between a monumental sculptor and a feminist gadfly on the slopes of Mount Rushmore. The result is a triumphant work of history, naturalism, mythology, and art. "A work of great ambition and enormous intellectual scope...consistently provocative and revealing."--New York Times"Extraordinary...a summary cannot convey the riches of this book. It will absorb, instruct, and fascinate."--New York Review of Books

    Petersburg was the haunt of poets, artists, and musicians, a place to meet, drink, read, brawl, celebrate, and stage performances of all kinds. It has since become a symbol of the extraordinary literary ferment of that time. It was then that Alexander Blok composed his apocalyptic sequence “Twelve”; that the futurists Velimir Khlebnikov and Vladimir Mayakovsky exploded language into bold new forms; that the lapidary lyrics of Osip Mandelstam and plangent love poems of Anna Akhmatova saw the light; that the electrifying Marina Tsvetaeva stunned and dazzled everyone. Boris Pasternak was also of this company, putting together his great youthful hymn to nature, My Sister, Life. It was a transforming moment—not just for Russian but for world poetry—but a short-lived one. Within little more than a decade, revolution and terror were to disperse, silence, and destroy almost all the poets of the Stray Dog cabaret.

    Nietzsche outlined a distinction between its two central forces: the Apolline, representing beauty and order, and the Dionysiac, a primal or ecstatic reaction to the sublime. He believed the combination of these states produced the highest forms of music and tragic drama, which not only reveal the truth about suffering in life, but also provide a consolation for it. Impassioned and exhilarating in its conviction, The Birth of Tragedy has become a key text in European culture and in literary criticism.

    "A Christian should use these arts to the glory of God, not just as tracts, mind you, but as things of beauty to the praise of God." Many Christians, wary of creating graven images, have steered clear of artistic creativity. But the Bible offers a robust affirmation of the arts. The human impulse to create reflects our being created in the image of a creator God. Art and the Bible has been a foundational work for generations of Christians in the arts. In this book's classic essays, Francis Schaeffer first examines the scriptural record of the use of various art forms, and then establishes a Christian perspective on art. With clarity and vigor, Schaeffer explains why "the Christian is the one whose imagination should fly beyond the stars.