First published in 1954, it details his experiences when taking mescaline. The book takes the form of Huxley's recollection of a mescaline trip that took place over the course of an afternoon in May 1953. The book takes its title from a phrase in William Blake's 1793 poem 'The Marriage of Heaven and Hell'. Huxley recalls the insights he experienced, which range from the "purely aesthetic" to "sacramental vision". He also incorporates later reflections on the experience and its meaning for art and religion.

    And as one of the three most important expressions of Stoicism, this is an essential text for everyone interested in ancient religion and philosophy. Yet the clarity and ease of the work's style are deceptive. Pierre Hadot, eminent historian of ancient thought, uncovers new levels of meaning and expands our understanding of its underlying philosophy. Written by the Roman emperor for his own private guidance and self-admonition, the Meditations set forth principles for living a good and just life. Hadot probes Marcus Aurelius's guidelines and convictions and discerns the hitherto unperceived conceptual system that grounds them. Abundantly quoting the Meditations to illustrate his analysis, the author allows Marcus Aurelius to speak directly to the reader. And Hadot unfolds for us the philosophical context of the Meditations, commenting on the philosophers Marcus Aurelius read and giving special attention to the teachings of Epictetus, whose disciple he was. The soul, the guiding principle within us, is in Marcus Aurelius's Stoic philosophy an inviolable stronghold of freedom, the "inner citadel." This spirited and engaging study of his thought offers a fresh picture of the fascinating philosopher-emperor, a fuller understanding of the tradition and doctrines of Stoicism, and rich insight on the culture of the Roman empire in the second century. Pierre Hadot has been working on Marcus Aurelius for more than twenty years; in this book he distills his analysis and conclusions with extraordinary lucidity for the general reader.

    16 years later, the French Ambassador Hugues de Terlon secretly unearthed Descartes' bones & transported them to France. Why would this devoutly Catholic official care so much about the remains of a philosopher who was hounded from country to country on charges of atheism? Why would Descartes' bones take such a strange, serpentine path over the next 350 years—a path intersecting some of the grandest events imaginable: the birth of science, the rise of democracy, the mind-body problem, the conflict between faith & reason? Their story involves people from all walks of life—Louis XIV, a Swedish casino operator, poets & playwrights, philosophers & physicists, as these people used the bones in scientific studies, stole them, sold them, revered them as relics, fought over them, passed them surreptitiously from hand to hand. The answer lies in Descartes’ famous phrase: Cogito ergo sum—"I think, therefore I am." In his deceptively simple 78-page essay, Discourse on the Method, this small, vain, vindictive, peripatetic, ambitious Frenchman destroyed 2000 years of received wisdom & laid the foundations of the modern world. At the root of Descartes’ method was skepticism: "What can I know for certain?" Like-minded thinkers around Europe passionately embraced the book--the method was applied to medicine, nature, politics & society. The notion that one could find truth in facts that could be proved, & not in reliance on tradition & the Church's teachings, would become a turning point in human history. In an age of faith, what Descartes was proposing seemed like heresy. Yet Descartes himself was a good Catholic, who was spurred to write his incendiary book for the most personal of reasons: He'd devoted himself to medicine & the study of nature, but when his beloved daughter died aged 5, he took his ideas deeper. To understand the natural world one needed to question everything. Thus the scientific method was created & religion overthrown. If the natural world could be understood, knowledge could be advanced, & others might not suffer as his child did. The great controversy Descartes ignited continues to our era: where Islamic terrorists spurn the modern world & pine for a culture based on unquestioning faith; where scientists write bestsellers that passionately make the case for atheism; where others struggle to find a balance between faith & reason. Descartes’ Bonesis a historical detective story about the creation of the modern mind, with twists & turns leading up to the present day—to the science museum in Paris where the philosopher’s skull now resides & to the church a few kilometers away where, not long ago, a philosopher-priest said a mass for his bones.

    Paradoxical portraits of seven neurological patients, including a surgeon consumed by the compulsive tics of Tourette's syndrome unless he is operating; an artist who loses all sense of color in a car accident, but finds new creative power in black & white; & others.

    When a stranger on a bus advises, "Say yes more," Wallace vows to say yes to every offer, invitation, challenge, and chance.In Yes Man, Wallace recounts his months-long commitment to complete openness with profound insight and humbling honesty. Saying yes takes Wallace into a new plane of existence: a place where money comes as easily as it goes, nodding a lot can lead to a long weekend overseas with new friends, and romance isn't as complicated as it seems. Yes eventually leads to the biggest question of all: "Do you, Danny Wallace, take this woman . . ."Yes Man is inspiring proof that a little willingness can take anyone to the most wonderful of places.

    Wilde argues that under capitalism the majority of people spoil their lives by an unhealthy and exaggerated altruism-are forced, indeed, so to spoil them: instead of realizing their true talents, they waste their time solving the social problems caused by capitalism, without taking their common cause away. Thus, caring people seriously and very sentimentally set themselves to the task of remedying the evils that they see in poverty, but their remedies do not cure the disease: they merely prolong it because, the proper aim is to try and reconstruct society on such a basis that poverty will be impossible.

    It may be thought an instance of vanity that I pretend at all to write my life; but this Narrative shall contain little more than the History of my Writings; as, indeed, almost all my life has been spent in literary pursuits and occupations. The first success of most of my writings was not such as to be an object of vanity. I was born the 26th of April 1711, old style, at Edinburgh. I was of a good family, both by father and mother: my father's family is a branch of the Earl of Home's, or Hume's; and my ancestors had been proprietors of the estate, which my brother possesses, for several generations. My mother was daughter of Sir David Falconer, President of the College of Justice: the title of Lord Halkerton came by succession to her brother.

    It is scary to face a wall of choices, knowing that no one is going to tell us whether or not we are making the right decision. There is no clearly delineated path or recipe for success. Even figuring out how and where to start can be a challenge. That is, until now.As executive director of the Stanford Technology Ventures Program, Tina Seelig guides her students as they make the difficult transition from the academic environment to the professional world, providing tangible skills and insights that will last a lifetime. Seelig is an entrepreneur, neuroscientist, and popular teacher, and in What I Wish I Knew When I Was 20 she shares with us what she offers her students—provocative stories, inspiring advice, and a big dose of humility and humor.These pages are filled with fascinating examples, from the classroom to the boardroom, of individuals defying expectations, challenging assumptions, and achieving amazing success. Seelig throws out the old rules and provides a new model for reaching our highest potential. We discover how to have a healthy disregard for the impossible, how to recover from failure, and how most problems are remarkable opportunities in disguise.What I Wish I Knew When I Was 20 is a much-needed book for everyone looking to make their mark on the world.

    It's an essential ingredient in pop music and high art. Why do we choose accusations of elitism over open-mindedness? What do our anxieties about "pretending" say about us?Co-editor of frieze, Europe's foremost magazine of contemporary art and culture, Dan Fox has authored over two hundred essays, interviews, and reviews and contributed to numerous catalogues and publications produced by major international art galleries and institutions.

    This book helps you to dispel confusion in daily life and clarify values.

    He argues that the only feasible explanations of scientific successes are historical explanations, and that anarchism must now replace rationalism in the theory of knowledge.

    With anecdote and memorable quotation, this long-needed work restores Zen to its living, human form.The truth of Zen has always resided in individual experience rather than in theoretical writings. To give the modern reader access to understanding of this truth, THE ZEN EXPERIENCE illumines Zen as it was created and shaped by the personalities, perceptions, and actions of its masters over the centuries.Beginning with the twin roots of Zen in Indian Buddhism and Chinese Taoism, we follow it through its initial flowering in China under the First Patriarch Bodhidharma; its division into schools of “gradual” and “sudden” enlightenment under Shen-hsui and Shen-hui; the ushering in of its golden age by Hui-neng; the development of “shock” enlightenment by Ma-tsu; its poetic greatness in the person of Han-shan; the perfection of the use of the koan by Ta-hui; the migration of Zen to Japan and its extraordinary growth there under a succession of towering Japanese spiritual leaders.Rich in historical background, vivid in revealing anecdote and memorable quotation, this long-needed work succeeds admirably in taking Zen from the library shelves and restoring its living, human form.TAGS: Zen History, Buddhism, Zen Buddhism, Zen History, Bodhidharma, Lin-Chi, Rinzai, Soto, Eisai, Dogen, Hakuin

    There, a bore is "a person who talks when you wish him to listen," and happiness is "an agreeable sensation arising from contemplating the misery of another." This is the most comprehensive, authoritative edition ever of Ambrose Bierce’s satiric masterpiece. It renders obsolete all other versions that have appeared in the book’s ninety-year history.A virtual onslaught of acerbic, confrontational wordplay, The Unabridged Devil’s Dictionary offers some 1,600 wickedly clever definitions to the vocabulary of everyday life. Little is sacred and few are safe, for Bierce targets just about any pursuit, from matrimony to immortality, that allows our willful failings and excesses to shine forth.This new edition is based on David E. Schultz and S. T. Joshi’s exhaustive investigation into the book’s writing and publishing history. All of Bierce’s known satiric definitions are here, including previously uncollected, unpublished, and alternative entries. Definitions dropped from previous editions have been restored while nearly two hundred wrongly attributed to Bierce have been excised. For dedicated Bierce readers, an introduction and notes are also included.Ambrose Bierce’s Devil’s Dictionary is a classic that stands alongside the best work of satirists such as Twain, Mencken, and Thurber. This unabridged edition will be celebrated by humor fans and word lovers everywhere.

    After acquiring Brenin as a cub, it quickly became apparent that Brenin was never to be left alone, as the consequences to Mark’s house and its contents were dire. As a result, Brenin and Mark went everywhere together—from classroom lecture to Ireland, England, and France. More than just an exotic pet, Brenin exerted an immense influence on Rowlands as both a person, and, strangely enough, as a philosopher, leading him to re-evaluate his attitude to love, happiness, nature and death. By turns funny (what do you do when your wolf eats your air-conditioning unit?) and poignant, this life-affirming book will make you reappraise what it means to be human.

    The book is an analysis of physical suffering and its relation to the numerous vocabularies and cultural forces--literary, political, philosophical, medical, religious--that confront it. Elaine Scarry bases her study on a wide range of sources: literature and art, medical case histories, documents on torture compiled by Amnesty International, legal transcripts of personal injury trials, and military and strategic writings by such figures as Clausewitz, Churchill, Liddell Hart, and Kissinger, She weaves these into her discussion with an eloquence, humanity, and insight that recall the writings of Hannah Arendt and Jean-Paul Sartre. Scarry begins with the fact of pain's inexpressibility. Not only is physical pain enormously difficult to describe in words--confronted with it, Virginia Woolf once noted, "language runs dry"--it also actively destroys language, reducing sufferers in the most extreme instances to an inarticulate state of cries and moans. Scarry analyzes the political ramifications of deliberately inflicted pain, specifically in the cases of torture and warfare, and shows how to be fictive. From these actions of "unmaking" Scarry turns finally to the actions of "making"--the examples of artistic and cultural creation that work against pain and the debased uses that are made of it. Challenging and inventive, The Body in Pain is landmark work that promises to spark widespread debate.