Common Sense, the instantly popular pamphlet he published in January 1776, argued that the goal of the struggle against the British should be not simply tax reform, as many were calling for, but complete independence. His rousing, radical voice was balanced by the equally independence-minded but more measured tones of Thomas Jefferson, who wrote the Declaration of Independence later that year. In later works, such as The Rights of Man, The Age of Reason, & other selections included in this volume, he proved himself a visionary moralist centuries ahead of his time. He believed that every human has the natural right to life's necessities & that government's role should be to provide for those in dire need. An impassioned opponent of all forms of slavery, he understood that no one in poverty is truly free--a lesson still to be learned by many of our leaders today.

    A child prodigy, Pascal made essential additions to Descartes's work at age sixteen. By age nineteen, he had invented the world's first mechanical calculator. But despite his immense contributions to modern science and mathematical thinking, it is Pascal's wager with God that set him apart from his peers as a man fully engaged with both religious and scientific pursuits.One night in 1654, Pascal had a visit from God, a mystical experience that changed his life. Struggling to explain God's existence to others, Pascal dared to apply his mathematical work to religious faith, playing dice with divinity: he argued for the existence of God, basing his position not on rigorous logical principles as did Aquinas or Anselm of Canterbury, but on outcomes—his famous wager. By applying to the existence of God the same rules that governed the existence and position of the universe itself, Pascal sounded the death knell for medieval "certainties" and paved the way for modern thinking.

    Librarian note: an alternate cover for this edition can be found here.Michel Foucault examines the archeology of madness in the West from 1500 to 1800 – from the late Middle Ages, when insanity was still considered part of everyday life and fools and lunatics walked the streets freely, to the time when such people began to be considered a threat, asylums were first built, and walls were erected between the “insane” and the rest of humanity.

    Nothing of the anti-Semite either in his subtle form as a snob, or in his crude form as a gangster, escapes Sartre's sharp eye, and the whole problem of the Jew's relationship to the Gentile is examined in a concrete and living way, rather than in terms of sociological abstractions.