The authors bring to life Darwin's reckless student days in Cambridge, his epic five-year voyage on the Beagle, and his grueling struggle to develop his theory of evolution.Adrian Desmond and James Moore's gripping narrative reveals the great personal cost to Darwin of pursuing inflammatory truths—telling the whole story of how he came to his epoch-making conclusions.

    In this trenchant illustrated essay, David Joselit describes how art and architecture are being transformed in the age of Google. Under the dual pressures of digital technology, which allows images to be reformatted and disseminated effortlessly, and the exponential acceleration of cultural exchange enabled by globalization, artists and architects are emphasizing networks as never before. Some of the most interesting contemporary work in both fields is now based on visualizing patterns of dissemination after objects and structures are produced, and after they enter into, and even establish, diverse networks. Behaving like human search engines, artists and architects sort, capture, and reformat existing content. Works of art crystallize out of populations of images, and buildings emerge out of the dynamics of the circulation patterns they will house.Examining the work of architectural firms such as OMA, Reiser + Umemoto, and Foreign Office, as well as the art of Matthew Barney, Ai Weiwei, Sherrie Levine, and many others, After Art provides a compelling and original theory of art and architecture in the age of global networks.

    This book presents these principles through translations of three core classics of T'ai Chi that are often considered the "T'ai Chi Bible," accompanied by the author's insightful commentary. Master Liao demonstrates how to increase the body's inner energy (ch'i) and transform it into power, health, and well-being.

     Now, in his third-and finest-memoir, Knipfel looks unflinchingly at his soul, and comes to some surprising conclusions in this anti-spirituality spiritual manifesto.

    While it is often assumed that an interest in objects amounts to a form of materialism, Harman rejects this view and develops instead an "immaterialist" method. By examining the work of leading contemporary thinkers such as Bruno Latour and Levi Bryant, he develops a forceful critique of 'actor-network theory'. In an extended discussion of Leibniz's famous example of the Dutch East India Company, Harman argues that this company qualifies for objecthood neither through 'what it is' or 'what it does', but through its irreducibility to either of these forms. The phases of its life, argues Harman, are not demarcated primarily by dramatic incidents but by moments of symbiosis, a term he draws from the biologist Lynn Margulis.This book provides a key counterpoint to the now ubiquitous social theories of constant change, holistic networks, performative identities, and the construction of things by human practice. It will appeal to anyone interested in cutting-edge debates in philosophy and social and cultural theory.

    First published in this English translation in 1913.

    It encompasses lucid descriptions of behaviour, evolutionary history, development, proximate mechanisms and applications.

    The method employed is to take the obscurantist vocabulary of monotheism and translate it into plain language. In doing so, the book attempts to show that god worshippers themselves do not understand the things they claim to believe, and by which they live their lives. For the reader who believes in god, this polemical little volume may help them to understand why secularists get so frustrated and infuriated when in debate with god worshippers. For the secularist, this book is a reminder that not everyone is susceptible to reasoned argument. The reminder is a timely one for those who live in an era of the resurgence of Islamic Jihad. A clear understanding of the irrationality of monotheism is something which matters urgently when confronted by the global rise of religious fascism. What is said in this little book will no doubt be found impolite and overly-provocative by those authoritarian people within the politically correct establishment who conflate morality with niceness. They will probably utter the familiar refrain that we ought not to denigrate other people’s deeply and sincerely held beliefs. Instead we should live in a permanent state of apology for the crime of having minds of our own. But religions are no more above criticism than any other ideologies. They have no entitlement to a privileged status. Besides which, large numbers of god worshippers feel free to denigrate and insult everyone else’s deeply and sincerely held beliefs, so why should they have special permission to be hypocrites? Topics covered: 01. God 02. Prayer 03. Worship 04. God the Infinite 05. Immortality and Heaven 06. Soul / Spirit 07. Salvation 08. Faith 09. Spreading The Word 10. Theocracy 11. Theocracy and Nuclear Armageddon 12. God, Guilty of Genocide 13. Religion and Morality are Mutually Exclusive 14. God worship is Immoral 15. God worship is Obscene 16. Everything is God’s Fault 17. If it’s in The Book, then it Must be True 18. Claiming Incomprehensible Beliefs 19. Is Islamism the New Fascism? 20. The Moderates

    Annas argues that exercising a virtue involves practical reasoning of a kind which can illuminatingly be compared to the kind of reasoning we find in someone exercising a practical skill. Rather than asking at the start how virtues relate to rules, principles, maximizing, or a final end, we should look at the way in which the acquisition and exercise of virtue can be seen to be in many ways like the acquisition and exercise of more mundane activities, such as farming, building or playing the piano. This helps us to see virtue as part of an agent's happiness or flourishing, and as constituting (wholly, or in part) that happiness. We are offered a better understanding of the relation between virtue as an ideal and virtue in everyday life, and the relation between being virtuous and doing the right thing.

    astronomers, and Aristotle. G. E. R. Lloyd also investigates the relationships between science and philosophy and science and medicine; he discusses the social and economic setting of early Greek science; and he analyzes the motives and incentives of the different groups of writers.

    The Los Angeles Times has listed it among the one hundred most influential books published in the last quarter century, Outside Magazine has included it in a survey of books that changed our world, and it has been called the Book of Genesis for environmentalists. Now a fourth edition of this highly regarded work is available, with a new preface and epilogue in which Nash explores the future of wilderness and reflects on its ethical and biocentric relevance.

    In Inventing the Internet, Janet Abbate recounts the key players and technologies that allowed the Internet to develop; but her main focus is always on the social and cultural factors that influenced the Internets design and use. The story she unfolds is an often twisting tale of collaboration and conflict among a remarkable variety of players, including government and military agencies, computer scientists in academia and industry, graduate students, telecommunications companies, standards organizations, and network users.The story starts with the early networking breakthroughs formulated in Cold War think tanks and realized in the Defense Department's creation of the ARPANET. It ends with the emergence of the Internet and its rapid and seemingly chaotic growth. Abbate looks at how academic and military influences and attitudes shaped both networks; how the usual lines between producer and user of a technology were crossed with interesting and unique results; and how later users invented their own very successful applications, such as electronic mail and the World Wide Web. She concludes that such applications continue the trend of decentralized, user-driven development that has characterized the Internet's entire history and that the key to the Internet's success has been a commitment to flexibility and diversity, both in technical design and in organizational culture.

    D. Hirsch, Jr. offers a masterful analysis of how American ideas about education have veered off course, what we must do to right them, and most importantly why. He argues that the core problem with American education is that educational theorists, especially in the early grades, have for the past sixty years rejected academic content in favor of “child-centered” and “how-to” learning theories that are at odds with how children really learn.  The result is failing schools and widening inequality, as only children from content-rich (usually better-off) homes can take advantage of the schools’ educational methods.Hirsch unabashedly confronts the education establishment, arguing that a content-based curriculum is essential to addressing social and economic inequality. A nationwide, specific, grade-by-grade curriculum established in the early school grades can help fulfill one of America’s oldest and most compelling dreams: to give all children, regardless of language, religion, or origins, the opportunity to participate as equals and become competent citizens. Hirsch not only reminds us of these inspiring ideals, he offers an ambitious and specific plan for achieving them.

    Vale: Four leading figures in social movements discuss the state of Western culture and what led to its demise, with firsthand accounts of their own experiences, including subjects that concern every creative artist and thinker: The Internet and social change; why every one must paint( ); mind control, marketing, branding and consumerism; corporate chain stores and the problem of Amazon; punk rock history; the rise of Do-It-Yourself (D-I-Y) culture production; fame and its downside; sex and relationships.

    The original pragmatic treatise on personal development gets a contemporary, Tarantinoesque gloss in eighty-one spare, stripped-down chapters. What does it mean to be alive? What do you want from life? With a unique voice and incisive style, Hogan gets right to what matters.