He evokes the profound intellectual impact the infinite has exercised on the human mind--from the horror infiniti of the Greeks to the works of M. C. Escher; from the ornamental designs of the Moslems, to the sage Giordano Bruno, whose belief in an infinite universe led to his death at the hands of the Inquisition. But above all, the book describes the mathematician's fascination with infinity--a fascination mingled with puzzlement. Maor explores the idea of infinity in mathematics and in art and argues that this is the point of contact between the two, best exemplified by the work of the Dutch artist M. C. Escher, six of whose works are shown here in beautiful color plates.--Los Angeles Times [Eli Maor's] enthusiasm for the topic carries the reader through a rich panorama.--Choice Fascinating and enjoyable.... places the ideas of infinity in a cultural context and shows how they have been espoused and molded by mathematics.--Science

    Fully revised and updated, Saddam The Secret Life describes how Saddam took power and immediately set about controlling every aspect of Iraqi life. Coughlin examines Saddam's regime both before and after its fall, exploring the contradictions of Saddam's private life. His sponsoring of Islamic fundamentalism at odds with his whisky drinking and womanising; his reliance on and celebration of family negated by his violent and temperamental treatment of them. With evidence from both family members, servants and staff, Saddam: The Secret Life is unique in its representation of this illusive and secretive world. In extra chapters, and with shocking new evidence, Coughlin also vividly recounts the last few months of Saddam's reign and his eventual capture by American forces. Insightful, penetrating and shocking, Con Coughlin has written the defining biography of one of the most dangerous men of the last two decades.

    With clarity as well as a sharp eye for historical detail, Hazard depicts the progressive erosion of the respect for tradition, stability, proportion, and settled usage that had characterized classicism. He shows how a new awareness of the countries beyond Europe encouraged a fresh critical re-evaluation of European institutions and how the growth of modern science and scientific method threatened the accepted intellectual order, while also prompting prosecution of free inquiry.Hazard goes on to consider the situation of the new thinkers who confronted this turbulent world, from Locke, who sought the foundations of reality in sensation and so paved the way for Rousseau, to Bayle, the Huguenot exile whose great dictionary taught Voltaire and his generation that morality could be separated from religion. Throughout, Hazard conveys the excitement of a revolution, the impact of which continues to be felt in our own time.

    Using the architecture, sculpture, and stained glass of the two locales as a starting point, Adams breathes life into what others might see merely as monuments of a past civilization. With daring and inventive conceits, Adams looks at the ordinary people, places, and events in the context of the social conventions and systems of thought and belief of the thirteenth century turning the study of history into a kind of theater.As Raymond Carney discusses in his introduction, Adams' freeedom from the European traditions of study lends an exuberance—and puckish wit—to his writings.For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,700 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.

    Crumb, the legendary illustrator, reveals here the story of Genesis in a profoundly honest and deeply moving way. Originally thinking that he would do a take off of Adam and Eve, Crumb became so fascinated by the Bible’s language, “a text so great and so strange that it lends itself readily to graphic depictions,” that he decided instead to do a literal interpretation using the text word for word in a version primarily assembled from the translations of Robert Alter and the King James bible.As Crumb writes in his introduction, “the stories of these people, the Hebrews, were something more than just stories. They were the foundation, the source, in writing of religious and political power, handed down by God himself.” Crumb’s Book of Genesis, the culmination of 5 years of painstaking work, is a tapestry of detail and storytelling.

    His account of the people he encountered changed the field of anthropology, transforming Western notions of ‘primitive’ man. Tristes Tropiques is a major work of art as well as of scholarship. It is a memoir of exquisite beauty and a masterpiece of travel writing: funny, discursive, movingly detailing personal and cultural loss, and brilliantly connecting disparate fields of thought. Few books have had as powerful and broad an impact.

    In its scope and itnerest it can be compared with Freud's Totem and Taboo, the subtext Girard refutes with polemic daring, vast erudition, and a persuasiveness that leaves the reader compelled to respond, one way or another.This is the single fullest summation of Girard's ideas to date, the book by which they will stand or fall. In a dialogue with two psychiatrists (Jean-Michel Oughourlian and Guy Lefort), Girard probes an encyclopedic array of topics, ranging across the entire spectrum of anthropology, psychoanalysis, and cultural production.Girard's point of departure is what he calles "mimesis," the conflict that arises when human rivals compete to differentiate themselves from each other, yet succeed only in becoming more and more alike. At certain points in the life of a society, according to Girard, this mimetic conflict erupts into a crisis in which all difference dissolves in indiscriminate violence. In primitive societies, such crises were resolved by the "scapegoating mechanism," in which the community, en masse, turned on an unpremeditated victim. The repression of this collective murder and its repetition in ritual sacrifice then formed the foundations of both religion and the restored social order.How does Christianity, at once the most "sacrificial" of religions and a faith with a non-violent ideology, fit into this scheme? Girard grants Freud's point, in Totem and Taboo, that Christianity is similar to primitive religion, but only to refute Freud—if Christ is sacrificed, Girard argues, it is not becuase God willed it, but because human beings wanted it.The book is not merely, or perhaps not mainly, biblical exegesis, for within its scope fall some of the most vexing problems of social history—the paradox that violence has social efficacy, the function of the scapegoat, the mechanism of anti-semitism.

    Painters, theorists and philosophers are all included to show how the idea of art has developed over the last 5,000 years. Art is a visual representation of a range of concepts, stories and emotions, including curiosity, humanity, political statements, and the Self. Art Theory For Beginners examines and explains the development of the different ways in which people study, interpret and appreciate art in its rich variety of forms. Art Theory For Beginners is a clear and entertaining introduction to the complex questions that stem from the simple idea of 'art'.

    This invasion of the world by what Marc Auge calls ‘non-space’ results in a profound alteration of awareness: something we perceive, but only in a partial and incoherent manner. Auge uses the concept of ‘supermodernity’ to describe the logic of these late-capitalist phenomena—a logic of excessive information and excessive space. In this fascinating and lucid essay he seeks to establish and intellectual armature for an anthropology of supermodernity. Starting with an attempt to disentangle anthropology from history, Auge goes on to map the distinction between place, encrusted with historical monuments and creative social life, and non-place, to which individuals are connected in a uniform manner and where no organic social life is possible.Unlike Baudelairean modernity, where old and new are interwoven, supermodernity is self-contained: from the motorway or aircraft, local or exotic particularities are presented two-dimensionally as a sort of theme-park spectacle. Auge does not suggest that supermodernity is all-encompassing: place still exist outside non-place and tend to reconstitute themselves inside it. But he argues powerfully that we are in transit through non-place for more and more of our time, as if between immense parentheses, and concludes that this new form of solitude should become the subject of an anthropology of its own.

    This is the incredible story of a young woman who irrevocably lost all sense of personal self, or an "I".It is the story of her mind's desperate attempts to come to grips with -- or deny -- her spiritual condition, a process which took eight years.

    Aside from his more directly theoretical texts, however, case-studies of theatrical naturalism, the Bloomsbury group, advertising, science fiction, and the Welsh novel are also included as illustrations of the method at work. Finally, Williams’s identity as an active socialist, rather than simply an academic, is captured by two unambiguously political pieces on the past, present and future of Marxism.

    The result is an extraordinary, complex portrait of "white girls," as Als dubs them—an expansive but precise category that encompasses figures as diverse as Truman Capote and Louise Brooks, Malcolm X and Flannery O’Connor. In pieces that hairpin between critique and meditation, fiction and nonfiction, high culture and low, the theoretical and the deeply personal, Als presents a stunning portrait of a writer by way of his subjects, and an invaluable guide to the culture of our time.

    Anna Karenina, Clarissa Dalloway, Daisy Buchanan...each seems to live on the page through celebrated artist Samantha Hahn's evocative portraits and hand-lettered quotations, with the pairing of art and text capturing all the spirit of the character as she was originally written. The book itself evokes vintage grace re-imagined for contemporary taste, with a cloth spine silk-screened in a graphic pattern, debossed cover, and pages that turn with the tactile satisfaction of watercolour paper. In the hand and in the reading, here is a new classic for the book lover's library.

    Feminine form of flâneur [flanne-euhr], an idler, a dawdling observer, usually found in cities.That is an imaginary definition.'If the word flâneur conjures up visions of Baudelaire, boulevards and bohemia – then what exactly is a flâneuse?In this gloriously provocative and celebratory book, Lauren Elkin defines her as ‘a determined resourceful woman keenly attuned to the creative potential of the city, and the liberating possibilities of a good walk’. Part cultural meander, part memoir, Flâneuse traces the relationship between the city and creativity through a journey that begins in New York and moves us to Paris, via Venice, Tokyo and London, exploring along the way the paths taken by the flâneuses who have lived and walked in those cities.From nineteenth-century novelist George Sand to artist Sophie Calle, from war correspondent Martha Gellhorn to film-maker Agnes Varda, Flâneuse considers what is at stake when a certain kind of light-footed woman encounters the city and changes her life, one step at a time.

    The style is lively and accessible without sacrificing detail or depth. An introductory chapter discusses Sade's life and the links between that and his work. Relying on the many letters he wrote to his wife and lawyer from prison and on other authentic, contemporary evidence, it attempts to disentangle this life from the various myths that Sade's demonic reputation has engendered throughout the nineteenth and twentieth centuries. This initial chapter also reviews the critical corpus or reception of the work since Sade's times up to the present, and reassesses his status as an extra-canonical writer. The following six chapters provide broad coverage of Sade's main intellectual and creative activities, showing how all can be seen as the expression of a veritable cult of the body, a veneration of the physical, and the sexual as channels of transcendence.