"Savoir," by Hélène Cixous, is a brief but densely layered account of her experience of recovered sight after a lifetime of severe myopia, an experience that ends with the unexpected turn of grieving for what is lost. Her literary inventiveness mines the coincidence in French between the two verbs savoir (to know) and voir (to see). Jacques Derrida's "A Silkworm of One's Own" complexly muses on a host of autobiographical, philosophical, and religious motifs—including his varied responses to "Savoir." The two texts are accompanied by six beautiful and evocative drawings that play on the theme of drapery over portions of the body.Veils suspends sexual difference between two homonyms: la voile (sail) and le voile (veil). A whole history of sexual difference is enveloped, sometimes dissimulated here—in the folds of sails and veils and in the turns, journeys, and returns of their metaphors and metonymies.However foreign to each other they may appear, however autonomous they may be, the two texts participate in a common genre: autobiography, confession, memoirs. The future also enters in: by opening to each other, the two discourses confide what is about to happen, the imminence of an event lacking any common measure with them or with anything else, an operation that restores sight and plunges into mourning the knowledge of the previous night, a "verdict" whose threatening secret remains out of reach by our knowledge.

    In his acclaimed book―based on his legendary Harvard course―Sandel offers a rare education in thinking through the complicated issues and controversies we face in public life today. It has emerged as a most lucid and engaging guide for those who yearn for a more robust and thoughtful public discourse. "In terms we can all understand," wrote Jonathan Rauch in The New York Times, Justice "confronts us with the concepts that lurk . . . beneath our conflicts."Affirmative action, same-sex marriage, physician-assisted suicide, abortion, national service, the moral limits of markets―Sandel relates the big questions of political philosophy to the most vexing issues of the day, and shows how a surer grasp of philosophy can help us make sense of politics, morality, and our own convictions as well.Justice is lively, thought-provoking, and wise―an essential new addition to the small shelf of books that speak convincingly to the hard questions of our civic life.

    Three modern day Tom Sawyers, with no caving expertise but an abundance of bravado, made Hannibal ground zero for a terrifying calamity that would leave its traumatic mark for half a century. Joel Hoag, his brother Billy, and their friend Craig Dowell vanished after exploring a vast and complex maze cave system that had been exposed by highway construction. Fifty years later, their fate remains the ultimate unsolved mystery.

    In exploring the public meaning of ingeniously defended private meanings, de Certeau draws brilliantly on an immense theoretical literature in analytic philosophy, linguistics, sociology, semiology, and anthropology--to speak of an apposite use of imaginative literature.

    He charts a path toward a life without illusions and delusions, revealing how we can endure both crisis and transformation, and adapt to a changed scene, as cats have always done.

    Hence: Can Machiavelli, who makes the following observations, be Machiavellian as we understand the disparaging term? 1. So it is that to know the nature of a people, one need be a Prince; to know the nature of a Prince, one need to be of the people. 2. If a Prince is not given to vices that make him hated, it is unsusal for his subjects to show their affection for him. 3. Opportunity made Moses, Cyrus, Romulus, Theseus, and others; their virtue domi-nated the opportunity, making their homelands noble and happy. Armed prophets win; the disarmed lose. 4. Without faith and religion, man achieves power but not glory. 5. Prominent citizens want to command and oppress; the populace only wants to be free of oppression. 6. A Prince needs a friendly populace; otherwise in diversity there is no hope. 7. A Prince, who rules as a man of valor, avoids disasters, 8. Nations based on mercenary forces will never be solid or secure. 9. Mercenaries are dangerous because of their cowardice 10. There are two ways to fight: one with laws, the other with force. The first is rightly man’s way; the second, the way of beasts.

    Experience how to use movies and mythology to uncover the path that is truly yours.This is your Call to Adventure: Unroll the Map of Self-Discovery and embrace a whole new world of joy and wisdom. Gain access to the hidden location that holds the answers to the meaning of life and the secrets to happines. Explore the pathways and side roads of the Inner Journey with strength and confidence. Unlock the secrets of the Ancient Greeks who mastered the success principles of Know Thyself. Demystify the process of understanding and actualizing your purpose and passion. Meet your mentor and learn how to earn the essential and indispensable gift. Summon the courage to be the hero in the action-adventure story that is your life! In an age where people look outward for direction and upward for inspiration, Living the Hero's Journey provides a time-honored template for looking inward and going deep for the answers we seek.Begin your journey today!

    When Hollywood screenwriter Chris Easterly's wife came clean about her affair, his mind went blank. And so began the long, unimaginably difficult reconstruction of his life after marriage. Relentlessly honest and profoundly moving, 'Falling Forward' explores the emotional journey of one man's divorce, from his wife's affair to the seemingly bottomless grief that followed to his eventual healing and the realization that he would survive." -- Amazon synopsis

    In a philosophical approach to color, William Gass explores man's perception of the color blue as well as its common erotic, symbolic, and emotional associations.

    Cheng is a mathematician, so she knows how to make an airtight argument. But even for her, logic sometimes falls prey to emotion, which is why she still fears flying and eats more cookies than she should. If a mathematician can't be logical, what are we to do? In this book, Cheng reveals the inner workings and limitations of logic, and explains why alogic--for example, emotion--is vital to how we think and communicate. Cheng shows us how to use logic and alogic together to navigate a world awash in bigotry, mansplaining, and manipulative memes. Insightful, useful, and funny, this essential book is for anyone who wants to think more clearly.

     His starting point is moral intuition—the nearly instantaneous perceptions we all have about other people and the things they do. These intuitions feel like self-evident truths, making us righteously certain that those who see things differently are wrong. Haidt shows us how these intuitions differ across cultures, including the cultures of the political left and right. He blends his own research findings with those of anthropologists, historians, and other psychologists to draw a map of the moral domain. He then examines the origins of morality, overturning the view that evolution made us fundamentally selfish creatures. But rather than arguing that we are innately altruistic, he makes a more subtle claim—that we are fundamentally groupish. It is our groupishness, he explains, that leads to our greatest joys, our religious divisions, and our political affiliations. In a stunning final chapter on ideology and civility, Haidt shows what each side is right about, and why we need the insights of liberals, conservatives, and libertarians to flourish as a nation.

    Each year, the series editor and guest editor curates a truly exceptional collection. The only shared traits among all these diverse styles, voices, and stories are the extraordinarily high caliber of writing, and the pure passion they tap into that can only come from sports.

    Second, they all chose to die. Their spectacular deaths have become not only an integral part of their biographies, but are also inseparable from their work. A "death for ideas" is a piece of philosophical work in its own right; Socrates may have never written a line, but his death is one of the greatest philosophical best-sellers of all time.Dying for Ideas explores the limit-situation in which philosophers find themselves when the only means of persuasion they can use is their own dying bodies and the public spectacle of their death. The book tells the story of the philosopher's encounter with death as seen from several angles: the tradition of philosophy as an art of living; the body as the site of self-transcending; death as a classical philosophical topic; taming death and self-fashioning; finally, the philosophers' scapegoating and their live performance of a martyr's death, followed by apotheosis and disappearance into myth.While rooted in the history of philosophy, Dying for Ideas is an exercise in breaking disciplinary boundaries. This is a book about Socrates and Heidegger, but also about Gandhi's "fasting unto death" and self-immolation; about Girard and Passolini, and self-fashioning and the art of the essay.

    This viewpoint seems quite simple at first, but becomes exceedingly complex and involves intricate distinctions when attempts are made to apply it to actual problems. Therefore, it may be well to attempt a short statement of this position in order to note the general problems with which it is dealing as well as the method of solution which it proposes. I shall emphasize the elements of phenomenology which seem most relevant to E. Stein's work. Husserl deals with two traditional philosophical questions, and in answering them, develops the method of phenomenological reduction which he maintains is the basis of all science. These questions are, "What is it that can be known without doubt?" and "How is this knowledge possible in the most general sense?" In the tradition of idealism he takes consciousness as the area to be investigated. He posits nothing about the natural world. He puts it in "brackets," as a portion of an algebraic formula is put in brackets, and makes no use of the material within these brackets. This does not mean that the "real" wor!d does not exist, he says emphatically; it only means that this existence is a presupposition must be suspended to achieve pure description.

    Here, for the first time and in detail, Zimbardo tells the full story of the Stanford Prison Experiment, the landmark study in which a group of college-student volunteers was randomly divided into “guards” and “inmates” and then placed in a mock prison environment. Within a week, the study was abandoned, as ordinary college students were transformed into either brutal, sadistic guards or emotionally broken prisoners. By illuminating the psychological causes behind such disturbing metamorphoses, Zimbardo enables us to better understand a variety of harrowing phenomena, from corporate malfeasance to organized genocide to how once upstanding American soldiers came to abuse and torture Iraqi detainees in Abu Ghraib. He replaces the long-held notion of the “bad apple” with that of the “bad barrel”—the idea that the social setting and the system contaminate the individual, rather than the other way around.