Short on every resource but the intelligence of their personnel, Exploration Command goes where no human has gone before, discovering new worlds, species and civilizations, pushing the boundaries of knowledge, and always on the lookout for new discoveries that could help the Empire in its struggle against the invader. In this volume are three novelettes about Exploration Command, the scientific part of the Fleet. In Retribution, a Command team finds a devastated alien civilization being aided by missionaries from the Empire. Or are they? In Timeless, an ancient derelict is found in a place where no ship should be. Does it hide the secrets to a technology the Empire has sought for over a thousand years? And in They Don't Care, alien species are being wiped out by a renegade race. Can a single two ship team stop them, or will more species go into the long night? For those readers of Exodus: Empires at War, these stories fill in some of the background of the Empire and add to the series. For newcomers, they are a great introduction to the series.

    To illustrate the various theories, and to reveal their implications, important current issues such as abortion, euthanasia, the treatment of nonhuman animals, racial discrimination, and nuclear weapons are discussed in depth.

    How can we make sense of the magic and mystery of life naturalistically, without an appeal to the supernatural? How do we say truthful and enchanting things about being human if we accept the fact that we are finite material beings living in a material world, or, in Flanagan's description, short-lived pieces of organized cells and tissue?Flanagan's answer is both naturalistic and enchanting. We all wish to live in a meaningful way, to live a life that really matters, to flourish, to achieve eudaimonia -- to be a "happy spirit." Flanagan calls his "empirical-normative" inquiry into the nature, causes, and conditions of human flourishing eudaimonics. Eudaimonics, systematic philosophical investigation that is continuous with science, is the naturalist's response to those who say that science has robbed the world of the meaning that fantastical, wishful stories once provided.Flanagan draws on philosophy, neuroscience, evolutionary biology, and psychology, as well as on transformative mindfulness and self-cultivation practices that come from such nontheistic spiritual traditions as Buddhism, Confucianism, Aristotelianism, and Stoicism, in his quest. He gathers from these disciplines knowledge that will help us understand the nature, causes, and constituents of well-being and advance human flourishing. Eudaimonics can help us find out how to make a difference, how to contribute to the accumulation of good effects -- how to live a meaningful life.

    It is more musical than verbal, and it is the characteristic signature of a person, of a soul.” “[Raymond Chandler] did not write about crime or detection. He wrote about the corruption of the human spirit.”—George V. Higgins   Raymond Chandler never wrote a memoir or autobiography. The closest he came to writing either was in—and around—his novels, shorts stories, and letters. There have been books that describe and evaluate Chandler’s life, but to find out what he himself felt about his life and work, Barry Day, editor of The Letters of Noël Coward (“There is much to dazzle here in just the way we expect . . . the book is meticulous, artfully structured—splendid” —Daniel Mendelsohn; The New York Review of Books), has cannily, deftly chosen from Chandler’s writing, as well as the many interviews he gave over the years as he achieved cult status, to weave together an illuminating narrative that reveals the man, the work, the worlds he created. Using Chandler’s own words as well as Day’s text, here is the life of “the man with no home,” a man precariously balanced between his classical English education with its immutable values and that of a fast-evolving America during the years before the Great War, and the changing vernacular of the cultural psyche that resulted. Chandler makes clear what it is to be a writer, and in particular what it is to be a writer of “hardboiled” fiction in what was for him “another language.” Along the way, he discusses the work of his contemporaries: Dashiell Hammett, James M. Cain, Hemingway, Fitzgerald, Agatha Christie, W. Somerset Maugham, and others (“I wish,” said Chandler, “I had one of those facile plotting brains, like Erle Gardner”). Here is Chandler’s Los Angeles (“There is a touch of the desert about everything in California,” he said, “and about the minds of the people who live here”), a city he adopted and that adopted him in the post-World War I period . . . Here is his Hollywood (“Anyone who doesn’t like Hollywood,” he said, “is either crazy or sober”) . . . He recounts his own (rocky) experiences working in the town with Billy Wilder, Howard Hawks, Alfred Hitchcock, and others. . .We see Chandler’s alter ego, Philip Marlowe, private eye, the incorruptible knight with little armor who walks the “mean streets” in a world not made for knights (“If I had ever an opportunity of selecting the movie actor who would best represent Marlowe to my mind, I think it would have been Cary Grant.”) . . . Here is Chandler on drinking (his life in the end was in a race with alcohol—and loneliness) .  .  . and here are Chandler’s women—the Little Sisters, the “dames” in his fiction, and in his life (on writing The Long Goodbye, Chandler said, “I watched my wife die by half inches and I wrote the best book in my agony of that knowledge . . . I was as hollow as the places between the stars.” After her death Chandler led what he called a “posthumous life” writing fiction, but more often than not, his writing life was made up of letters written to women he barely knew.) Interwoven throughout the text are more than one hundred pictures that reveal the psyche and world of Raymond Chandler. “I have lived my whole life on the edge of nothing,” he wrote.  In his own words, and with Barry Day’s commentary, we see the shape this took and the way it informed the man and his extraordinary work.

    "Now I am forty and realize that I could have found the Tao in Jesus." This is an intriguing book that reveals how Zen philosophy parallels the core message of the gospel. It is the spiritual side of Zen, the art to trust and accept life that coincides with the core of the Gospel message. For power, dogma and doctrine were not Jesus' passion, but the mystery of life and the possibility of love. Sometimes people have overlooked the joy, the humor and the depth of Jesus' teachings—often because they could not surmount the narrow confines of openness to the scripture's power to transform our lives.

    It remains the one of the most widely read books about science to come out of the twentieth century.(Note: the book was first published in 1934, in German, with the title Logik der Forschung. It was "reformulated" into English in 1959. See Wikipedia for details.)

    Evil stalks us now in disembodied spirits; immortal wraiths once clothed in flesh when angel and women bred; spirits released from their fleshly prisons when their bodies were destroyed for drinking the blood of men. Evil also lives inside of the common man; set free when pride kills reason and eats integrity whole. There is evil that entraps us and evil that tugs from within. But neither have control until we choose to relent. Evil is a choice of action, of thoughts entertained too long, of arrogance pushing aside the last vestiges of compassion. Evil resides within the problem of choice. What is evil? Could it be as simple as pernicious selfishness? Could it be the drive for immediate gratification without regard for others? Man's life is limited; one hundred years or less. But, the souls of angel and watcher are eternal. Consider how much evil can be wrought through the millennia of immediate gratification on an eternal scale. By contrasting and comparing ancient texts such as Enoch, Jasher, Jubilees, the Bible, and various others containing stories of the creation of angels, demons, and man, a full and panoramic history of evil is produced. In this history the startling revelation of the descent of man and angels, and the evolution of evil on earth is clearly revealed.

    Through aligning your heart, home, and health, experience first-hand how small changes make a big difference. What does it take to be happy at home? It’s not about buying or not buying a new sofa. It’s about whether your home is working for you in the best way. Your home can directly improve your well-being and contentment with better health, sleep, and relationships, and ultimately decrease your stress levels to increase your all-round happiness. Design expert Rebecca West helps you to learn how to achieve a geographical cure without actually relocating and how to redecorate so you can feel best in your space. Along with beautiful photographs, there are a variety of self-assessment activities to connect your financial, emotional and physical health to your space to ensure it nurtures your vision – and while doing so, investing your time and money more effectively too. With the valuable advice in Happy Starts at Home, you can commit to a philosophy of buying fewer things and doing more to discover what’s holding you back, in order to find joy and create a home that makes you smile.

    Volume Three records Gombrowicz's departure from Argentina for Europe, where he spends a year in Berlin and settles on the French Riviera. It details his friendship with Bruno Schulz, his reflections on Dante's "monstrous work," and his responses to the work of contemporaries, and in so doing reveals the core of a great writer's sensibility.

    "Introductory Readings" provides accurate, readable, and integrated translations that allow the reader to follow Aristotle's use of crucial technical terms and to grasp the details of his argument. Included are adaptations of the glossary and notes that helped make its parent volume a singularly useful aid to the study of Aristotle.

    Before his success as an author Goodkind worked primarily as a painter, as well as doing carpentry and woodworking. Goodkind is a proponent of Ayn Rand's philosophical approach of Objectivism, with references to Rand's ideas and novels referenced in his works.The Sword of Truth series sold twenty-five million copies worldwide and was translated into more than twenty languages. It was adapted into a television series called Legend of the Seeker, premiering November 1, 2008 but canceled after two seasons in May, 2010.

    How do I prepare my mind for meditation?There is nothing special. I just keep it where it always is.They ask, 'Then are you an arahant?'Do I know?I am like a tree in a forest, full of leaves, blossoms and fruit.Birds come to eat and nest, and animals seek rest in its shade.Yet the tree does not know itself.It follows its own nature.It is as it is.""All the teachings" Ajahn Chah taught, "are merely similes and comparisons, means to help the mind see the truth. If we establish the Buddha within our mind, then we see everything, we contemplate everything, as no different from ourselves.Many of the similes that Ajahn Chah himself used to teach came out of his vast experience of living in the forest. His practice was simply to watch, all the while being totally open and aware of everything that was happening both inside and outside himself. He would say that his practice was nothing special. He was, in his own words, like a tree in a forest, "A tree is as it is," he's say. And Ajahn Chah was as he was. But out of such "nothing specialness" came a profound understanding of himself and the world.Ajahn Chah used to say, "The Dhamma is revealing itself in every moment, but only when the mind is quiet can we understand what it is saying, for the Dhamma teaches without words." Ajahn Chah had this uncanny ability to take that wordless Dhamma and convey its truth to his listeners in the form of a simile that was fresh, easy to follow, sometimes humorous, sometimes poetic, but always striking a place in the heart where it would jar or inspire the most: "We are like maggots; life is like a falling leaf; our mind is like rain water."The teachings of Ajahn Chah teem with similes and comparisons like these. We thought it would be a good idea to collect them all in the form of a book as a source of inspiration for those who may want some respite from the "heat" of the world and seek some rest in the cool and abundant shade of "a tree in the forest".

    And yet, as award-winning novelist and biographer A.N. Wilson asserts in this dazzling synthesis of biography and intellectual history, "the God-Question does not go away".Drawing on his wide-ranging knowledge of Western culture and engaging sense of biography, Wilson has written a profoundly important book about the emergence of a new imaginative order.

    It is differentiated from the natural sciences as essentially 'reflective': the knowledge it provides guides us towards enlightenment as to our true interests, and emancipation from often unsuspected forms of external and internal coercion. Its first paradigms are in the writings of Marx and Freud. In this book Raymond Geuss sets out these fundamental claims and asks whether they can be made good. Is a science which does not simply describe and explain social phenomena, but also criticizes? The concept of ideology plays a crucial role in this discussion. Geuss carefully analyses it here, its relation to our beliefs and interests, and the account of truth and confirmation required by its critique and the concomitant goal of self-knowledge. The book does not presuppose acquaintance with the works of the Frankfurt School and can serve as a lucid introduction to their central, distinctive theses. But in its scrupulous and incisive consideration of these, and the modified support for them that emerges, it will also interest experts on critical theory and others concerned with the methods and purposes of the social sciences in general.

    Fifteen chapters discuss subjects including the death system, causes of death, transition fro