Here Girard explores violence as it is represented and occurs throughout history, literature and myth. Girard's forceful and thought-provoking analyses of Biblical narrative, Greek tragedy and the lynchings and pogroms propagated by contemporary states illustrate his central argument that violence belongs to everyone and is at the heart of the sacred.

    Edited by Hannah Arendt; Index. Translated by Ralph Manheim.

    The foundations of the Buddhist Tantras are discussed and the Tantric presentation of divinity; the preparation of disciples and the meaning of initiation; symbolism of the mandala-palace Tantric ritual and the twilight language. This section explores the Tantric teachings of the inner Zodiac and the fivefold ritual symbolism of passion. The bibliographical research contains an analysis of the Tantric section of the Kanjur exegesis and a selected Western Bibliography of the Buddhist Tantras with comments.

    Barrett speaks eloquently and directly to concerns of the 1990s: a period when the irrational and the absurd are no better integrated than before and when humankind is in even greater danger of destroying its existence without ever understanding the meaning of its existence.Irrational Man begins by discussing the roots of existentialism in the art and thinking of Augustine, Aquinas, Pascal, Baudelaire, Blake, Dostoevski, Tolstoy, Hemingway, Picasso, Joyce, and Beckett. The heart of the book explains the views of the foremost existentialists--Kierkegaard, Nietzsche, Heidegger, and Sartre. The result is a marvelously lucid definition of existentialism and a brilliant interpretation of its impact.

    Few write for the non-specialist as well as Will Durant, and this book is a splendid example of his eminently readable scholarship. Durant’s insight and wit never cease to dazzle; The Story of Philosophy is a key book for anyone who wishes to survey the history and development of philosophical ideas in the Western world.

    in the eastern outreaches of the Roman Empire. Sold as a child and crippled from the beatings of his master, Epictetus was eventually freed, rising from his humble roots to establish an influential school of Stoic philosophy. Stressing that human beings cannot control life, only how they respond to it, Epictetus dedicated his life to outlining the simple way to happiness, fulfillment, and tranquility. By putting into practice the ninety-three witty, wise, and razor-sharp instructions that make up The Art of Living, readers learn to successfully meet the challenges of everyday life and face life's inevitable losses and disappointments with grace. Epictetus's teachings rank among the greatest wisdom texts of human civilization. Sharon Lebell presents this esteemed philosopher's invaluable insights for the first time in a splendidly down-to-earth rendition. The result is the West's first and best primer for living the best possible life -- as helpful in the twenty-first century as it was in the first.

    This volume gives methods for training the ego, tuning the heart, and developing will power, all to help one develop and perfect a natural way of being in the world.Excerpt:" For every soul there are four stages to pass through in order to come to the culmination of the ego, which means to reach the stage of the rose. In the first stage a person is rough, thoughtless, and inconsiderate. He is interested in what he wants and in what he likes; as such he is naturally blind to the needs and wants of others. In the second stage a person is decent and good as long as his interests are concerned. As long as he can get his wish fulfilled he is pleasant and kind and good and harmonious, but if he cannot have his way, then he becomes rough and crude and changes completely. There is a third stage, when someone is more concerned with another person's wish and desire and less with himself, when his whole heart is seeking for what he can do for another. In his thought the other person comes first and he comes afterwards. That is the beginning of turning into a rose. It is only a rosebud, but then in the fourth stage this rosebud blooms in the person who entirely forgets himself in doing kind deeds for others."

    It offers an in-depth inquiry into the non-rational factor in the idea of the divine and its relation to the rational.

    Sorel was a civil servant who fervently believed that only the clearest and most brutal expression of class war could effect lasting social change. This, his most important work, is a passionate outcry for the socialist overthrow of society.Reflections on Violence first appeared as a series of articles in Le Mouvement Socialiste in 1906; it appeared in book form two years later, and translations extended its influence around the world. Sorel addresses the factors underlying revolutionary movements and examines the roles of violence (the revolutionary denial of the existing social order) and force (the state's power of coercion). He further explores sources of political power, the weapons of revolutions — the insurrection and the general strike — and the significant role of "myths" in recruiting and motivating potential revolutionaries.

    In its power to touch the heart, to awaken consciousness, [The Tibetan Book of Living and Dying] is an inestimable gift.”—San Francisco Chronicle A newly revised and updated edition of the internationally bestselling spiritual classic, The Tibetan Book of Living and Dying, written by Sogyal Rinpoche, is the ultimate introduction to Tibetan Buddhist wisdom. An enlightening, inspiring, and comforting manual for life and death that the New York Times calls, “The Tibetan equivalent of [Dante’s] The Divine Comedy,” this is the essential work that moved Huston Smith, author of The World’s Religions, to proclaim, “I have encountered no book on the interplay of life and death that is more comprehensive, practical, and wise.”

    It challenges our hope that things make sense. For 18th-century Europeans, the Lisbon earthquake was manifest evil. Now we view evil as a matter of human cruelty, Auschwitz as its extreme incarnation.Examining our understanding of evil from the Inquisition to contemporary terrorism, Neiman explores who we've become in the three centuries since the early Enlightenment. In the process, she rewrites the history of modern thought and points philosophy back to the questions that originally animated it. Whether expressed in theological or secular terms, evil poses a problem about the world's intelligibility. It confronts philosophy with fundamental questions: Can there be meaning in a world where innocents suffer? Can belief in divine power or progress survive a cataloging of evil? Is evil profound or banal?Neiman argues that these questions impelled modern philosophy. Traditional philosophers from Leibniz to Hegel sought to defend the Creator of a world containing evil. Inevitably, their efforts--combined with those of more literary figures like Pope, Voltaire and the Marquis de Sade--eroded belief in God's benevolence, power & relevance, until Nietzsche claimed He'd been murdered. They also yielded the distinction between natural and moral evil that we now take for granted. Neiman turns to consider philosophy's response to the Holocaust as a final moral evil, concluding that two basic stances run through modern thought. One, from Rousseau to Arendt, insists that morality demands we make evil intelligible. The other, from Voltaire to Adorno, insists that morality demands that we don't.Beautifully written and thoroughly engaging, this book tells the history of modern philosophy as an attempt to come to terms with evil. It reintroduces philosophy to anyone interested in questions of life and death, good and evil, suffering and sense.

    The remarkable best-seller -- a long-lost, 300-year-old book of wisdom on how to live successfully yet responsibly in a society governed by self-interest -- as acute as Machiavelli yet as humanistic and scrupulously moral as Marcus Aurelius.

    For de Caussade, living in the moment meant having a complete trust and faith in God, for God's will defined and guided all things. The practical advice contained in his guidebook for the faithful was originally a series of letters written for the Nuns of the Visitation of Nancy, meant to help them navigate the confusing and difficult work of spiritual enlightenment, and comes together here in two distinct parts, one for the theoretical foundations of abandoning oneself to the present moment and one with practical advice on how to live such a life. Though a departure from the standard Christian perspective, Abandonment to Divine Providence remains a deeply spiritual work with a message that many Christians may find freeing and inspiring.

    Newsweek called it “a stunning new study of ethics by one of the foremost moral philosophers in the English-speaking world.” Since that time, the book has been translated into more than fifteen foreign languages and has sold over one hundred thousand copies. Now, twenty-five years later, the University of Notre Dame Press is pleased to release the third edition of After Virtue, which includes a new prologue “After Virtue after a Quarter of a Century.” In this classic work, Alasdair MacIntyre examines the historical and conceptual roots of the idea of virtue, diagnoses the reasons for its absence in personal and public life, and offers a tentative proposal for its recovery. While the individual chapters are wide-ranging, once pieced together they comprise a penetrating and focused argument about the price of modernity. In the Third Edition prologue, MacIntyre revisits the central theses of the book and concludes that although he has learned a great deal and has supplemented and refined his theses and arguments in other works, he has “as yet found no reason for abandoning the major contentions” of this book. While he recognizes that his conception of human beings as virtuous or vicious needed not only a metaphysical but also a biological grounding, ultimately he remains “committed to the thesis that it is only from the standpoint of a very different tradition, one whose beliefs and presuppositions were articulated in their classical form by Aristotle, that we can understand both the genesis and the predicament of moral modernity.”

    In short, a very good translation. The Introduction is admirably clear.--Paul Vincent Spade, Indiana University