Syncretistic exegesis.

The philosopher Philo was born about 20 BC to a prominent Jewish family in Alexandria, the chief home of the Jewish Diaspora as well as the chief center of Hellenistic culture; he was trained in Greek as well as Jewish learning. In attempting to reconcile biblical teachings with Greek philosophy he developed ideas that had wide influence on Christian and Jewish religious thought.

The Loeb Classical Library edition of the works of Philo is in ten volumes and two supplements, distributed as follows. Volume I: Creation; Interpretation of Genesis II and III. II: On the Cherubim; The Sacrifices of Abel and Cain; The Worse Attacks the Better; The Posterity and Exile of Cain; On the Giants. III: The Unchangeableness of God; On Husbandry; Noah's Work as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The Heir of Divine Things; On the Preliminary Studies. V: On Flight and Finding; Change of Names; On Dreams. VI: Abraham; Joseph; Moses. VII: The Decalogue; On Special Laws Books I–III. VIII: On Special Laws Book IV; On the Virtues; Rewards and Punishments. IX: Every Good Man Is Free; The Contemplative Life; The Eternity of the World; Against Flaccus; Apology for the Jews; On Providence. X: On the Embassy to Gaius; indexes. Supplement I: Questions on Genesis. II: Questions on Exodus; index to supplements.

Syncretistic exegesis.

The philosopher Philo was born about 20 BC to a prominent Jewish family in Alexandria, the chief home of the Jewish Diaspora as well as the chief center of Hellenistic culture; he was trained in Greek as well as Jewish learning. In attempting to reconcile biblical teachings with Greek philosophy he developed ideas that had wide influence on Christian and Jewish religious thought.

The Loeb Classical Library edition of the works of Philo is in ten volumes and two supplements, distributed as follows. Volume I: Creation; Interpretation of Genesis II and III. II: On the Cherubim; The Sacrifices of Abel and Cain; The Worse Attacks the Better; The Posterity and Exile of Cain; On the Giants. III: The Unchangeableness of God; On Husbandry; Noah's Work as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The Heir of Divine Things; On the Preliminary Studies. V: On Flight and Finding; Change of Names; On Dreams. VI: Abraham; Joseph; Moses. VII: The Decalogue; On Special Laws Books I–III. VIII: On Special Laws Book IV; On the Virtues; Rewards and Punishments. IX: Every Good Man Is Free; The Contemplative Life; The Eternity of the World; Against Flaccus; Apology for the Jews; On Providence. X: On the Embassy to Gaius; indexes. Supplement I: Questions on Genesis. II: Questions on Exodus; index to supplements.

Syncretistic exegesis.

The philosopher Philo was born about 20 BC to a prominent Jewish family in Alexandria, the chief home of the Jewish Diaspora as well as the chief center of Hellenistic culture; he was trained in Greek as well as Jewish learning. In attempting to reconcile biblical teachings with Greek philosophy he developed ideas that had wide influence on Christian and Jewish religious thought.

The Loeb Classical Library edition of the works of Philo is in ten volumes and two supplements, distributed as follows. Volume I: Creation; Interpretation of Genesis II and III. II: On the Cherubim; The Sacrifices of Abel and Cain; The Worse Attacks the Better; The Posterity and Exile of Cain; On the Giants. III: The Unchangeableness of God; On Husbandry; Noah's Work as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The Heir of Divine Things; On the Preliminary Studies. V: On Flight and Finding; Change of Names; On Dreams. VI: Abraham; Joseph; Moses. VII: The Decalogue; On Special Laws Books I–III. VIII: On Special Laws Book IV; On the Virtues; Rewards and Punishments. IX: Every Good Man Is Free; The Contemplative Life; The Eternity of the World; Against Flaccus; Apology for the Jews; On Providence. X: On the Embassy to Gaius; indexes. Supplement I: Questions on Genesis. II: Questions on Exodus; index to supplements.

Syncretistic exegesis.

The philosopher Philo was born about 20 BC to a prominent Jewish family in Alexandria, the chief home of the Jewish Diaspora as well as the chief center of Hellenistic culture; he was trained in Greek as well as Jewish learning. In attempting to reconcile biblical teachings with Greek philosophy he developed ideas that had wide influence on Christian and Jewish religious thought.

The Loeb Classical Library edition of the works of Philo is in ten volumes and two supplements, distributed as follows. Volume I: Creation; Interpretation of Genesis II and III. II: On the Cherubim; The Sacrifices of Abel and Cain; The Worse Attacks the Better; The Posterity and Exile of Cain; On the Giants. III: The Unchangeableness of God; On Husbandry; Noah's Work as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The Heir of Divine Things; On the Preliminary Studies. V: On Flight and Finding; Change of Names; On Dreams. VI: Abraham; Joseph; Moses. VII: The Decalogue; On Special Laws Books I–III. VIII: On Special Laws Book IV; On the Virtues; Rewards and Punishments. IX: Every Good Man Is Free; The Contemplative Life; The Eternity of the World; Against Flaccus; Apology for the Jews; On Providence. X: On the Embassy to Gaius; indexes. Supplement I: Questions on Genesis. II: Questions on Exodus; index to supplements.

Syncretistic exegesis.

The philosopher Philo was born about 20 BC to a prominent Jewish family in Alexandria, the chief home of the Jewish Diaspora as well as the chief center of Hellenistic culture; he was trained in Greek as well as Jewish learning. In attempting to reconcile biblical teachings with Greek philosophy he developed ideas that had wide influence on Christian and Jewish religious thought.

The Loeb Classical Library edition of the works of Philo is in ten volumes and two supplements, distributed as follows. Volume I: Creation; Interpretation of Genesis II and III. II: On the Cherubim; The Sacrifices of Abel and Cain; The Worse Attacks the Better; The Posterity and Exile of Cain; On the Giants. III: The Unchangeableness of God; On Husbandry; Noah's Work as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The Heir of Divine Things; On the Preliminary Studies. V: On Flight and Finding; Change of Names; On Dreams. VI: Abraham; Joseph; Moses. VII: The Decalogue; On Special Laws Books I–III. VIII: On Special Laws Book IV; On the Virtues; Rewards and Punishments. IX: Every Good Man Is Free; The Contemplative Life; The Eternity of the World; Against Flaccus; Apology for the Jews; On Providence. X: On the Embassy to Gaius; indexes. Supplement I: Questions on Genesis. II: Questions on Exodus; index to supplements.

Syncretistic exegesis.

The philosopher Philo was born about 20 BC to a prominent Jewish family in Alexandria, the chief home of the Jewish Diaspora as well as the chief center of Hellenistic culture; he was trained in Greek as well as Jewish learning. In attempting to reconcile biblical teachings with Greek philosophy he developed ideas that had wide influence on Christian and Jewish religious thought.

The Loeb Classical Library edition of the works of Philo is in ten volumes and two supplements, distributed as follows. Volume I: Creation; Interpretation of Genesis II and III. II: On the Cherubim; The Sacrifices of Abel and Cain; The Worse Attacks the Better; The Posterity and Exile of Cain; On the Giants. III: The Unchangeableness of God; On Husbandry; Noah's Work as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The Heir of Divine Things; On the Preliminary Studies. V: On Flight and Finding; Change of Names; On Dreams. VI: Abraham; Joseph; Moses. VII: The Decalogue; On Special Laws Books I–III. VIII: On Special Laws Book IV; On the Virtues; Rewards and Punishments. IX: Every Good Man Is Free; The Contemplative Life; The Eternity of the World; Against Flaccus; Apology for the Jews; On Providence. X: On the Embassy to Gaius; indexes. Supplement I: Questions on Genesis. II: Questions on Exodus; index to supplements.

Syncretistic exegesis.

The philosopher Philo was born about 20 BC to a prominent Jewish family in Alexandria, the chief home of the Jewish Diaspora as well as the chief center of Hellenistic culture; he was trained in Greek as well as Jewish learning. In attempting to reconcile biblical teachings with Greek philosophy he developed ideas that had wide influence on Christian and Jewish religious thought.

The Loeb Classical Library edition of the works of Philo is in ten volumes and two supplements, distributed as follows. Volume I: Creation; Interpretation of Genesis II and III. II: On the Cherubim; The Sacrifices of Abel and Cain; The Worse Attacks the Better; The Posterity and Exile of Cain; On the Giants. III: The Unchangeableness of God; On Husbandry; Noah's Work as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The Heir of Divine Things; On the Preliminary Studies. V: On Flight and Finding; Change of Names; On Dreams. VI: Abraham; Joseph; Moses. VII: The Decalogue; On Special Laws Books I–III. VIII: On Special Laws Book IV; On the Virtues; Rewards and Punishments. IX: Every Good Man Is Free; The Contemplative Life; The Eternity of the World; Against Flaccus; Apology for the Jews; On Providence. X: On the Embassy to Gaius; indexes. Supplement I: Questions on Genesis. II: Questions on Exodus; index to supplements.

Syncretistic exegesis.

The philosopher Philo was born about 20 BC to a prominent Jewish family in Alexandria, the chief home of the Jewish Diaspora as well as the chief center of Hellenistic culture; he was trained in Greek as well as Jewish learning. In attempting to reconcile biblical teachings with Greek philosophy he developed ideas that had wide influence on Christian and Jewish religious thought.

The Loeb Classical Library edition of the works of Philo is in ten volumes and two supplements, distributed as follows. Volume I: Creation; Interpretation of Genesis II and III. II: On the Cherubim; The Sacrifices of Abel and Cain; The Worse Attacks the Better; The Posterity and Exile of Cain; On the Giants. III: The Unchangeableness of God; On Husbandry; Noah's Work as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The Heir of Divine Things; On the Preliminary Studies. V: On Flight and Finding; Change of Names; On Dreams. VI: Abraham; Joseph; Moses. VII: The Decalogue; On Special Laws Books I–III. VIII: On Special Laws Book IV; On the Virtues; Rewards and Punishments. IX: Every Good Man Is Free; The Contemplative Life; The Eternity of the World; Against Flaccus; Apology for the Jews; On Providence. X: On the Embassy to Gaius; indexes. Supplement I: Questions on Genesis. II: Questions on Exodus; index to supplements.

Syncretistic exegesis.

The philosopher Philo was born about 20 BC to a prominent Jewish family in Alexandria, the chief home of the Jewish Diaspora as well as the chief center of Hellenistic culture; he was trained in Greek as well as Jewish learning. In attempting to reconcile biblical teachings with Greek philosophy he developed ideas that had wide influence on Christian and Jewish religious thought.

The Loeb Classical Library edition of the works of Philo is in ten volumes and two supplements, distributed as follows. Volume I: Creation; Interpretation of Genesis II and III. II: On the Cherubim; The Sacrifices of Abel and Cain; The Worse Attacks the Better; The Posterity and Exile of Cain; On the Giants. III: The Unchangeableness of God; On Husbandry; Noah's Work as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The Heir of Divine Things; On the Preliminary Studies. V: On Flight and Finding; Change of Names; On Dreams. VI: Abraham; Joseph; Moses. VII: The Decalogue; On Special Laws Books I–III. VIII: On Special Laws Book IV; On the Virtues; Rewards and Punishments. IX: Every Good Man Is Free; The Contemplative Life; The Eternity of the World; Against Flaccus; Apology for the Jews; On Providence. X: On the Embassy to Gaius; indexes. Supplement I: Questions on Genesis. II: Questions on Exodus; index to supplements.

A diplomatic mission to the emperor Caligula.

The philosopher Philo was born about 20 BC to a prominent Jewish family in Alexandria, the chief home of the Jewish Diaspora as well as the chief center of Hellenistic culture; he was trained in Greek as well as Jewish learning. In attempting to reconcile biblical teachings with Greek philosophy he developed ideas that had wide influence on Christian and Jewish religious thought.

The Loeb Classical Library edition of the works of Philo is in ten volumes and two supplements, distributed as follows. Volume I: Creation; Interpretation of Genesis II and III. II: On the Cherubim; The Sacrifices of Abel and Cain; The Worse Attacks the Better; The Posterity and Exile of Cain; On the Giants. III: The Unchangeableness of God; On Husbandry; Noah's Work as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The Heir of Divine Things; On the Preliminary Studies. V: On Flight and Finding; Change of Names; On Dreams. VI: Abraham; Joseph; Moses. VII: The Decalogue; On Special Laws Books I–III. VIII: On Special Laws Book IV; On the Virtues; Rewards and Punishments. IX: Every Good Man Is Free; The Contemplative Life; The Eternity of the World; Against Flaccus; Apology for the Jews; On Providence. X: On the Embassy to Gaius; indexes. Supplement I: Questions on Genesis. II: Questions on Exodus; index to supplements.

“God necessarily exists, since it is not possible for things to be otherwise, as Aristotle shows in the Metaphysics.” So Mehmed II, the Ottoman conqueror of both Constantinople and Trebizond, tells George Amiroutzes, the Byzantine scholar and native of Trebizond, in the beginning of a conversation reported in Amiroutzes’s dialogue The Philosopher, or On Faith.

The dialogue is a literary recreation of the conversations between Mehmed, a Muslim, and Amiroutzes, a Christian. In the course of The Philosopher, the two debate the role of logic and rationality in religious debate, the nature of God, and the fate of the body and soul in the afterlife. Surprisingly complex and subtle arguments emerge, firmly situated in their fifteenth-century context but steeped in the long Greek philosophical tradition.

Previously known only from a sixteenth-century Latin translation, The Philosopher was rediscovered in a Greek manuscript in Toledo. In this volume, John Monfasani presents both the editio princeps and the first translation from the Greek, with an introduction that discusses the life of Amiroutzes and the text, the text and translation with full apparatus and notes, and two appendixes that present documents related to the relationship between Amiroutzes and Mehmed.

Charles Taylor is one of the most important English-language philosophers at work today; he is also unique in the philosophical community in applying his ideas on language and epistemology to social theory and political problems. In this book Taylor brings together some of his best essays, including "Overcoming Epistemology," "The Validity of Transcendental Argument," "Irreducibly Social Goods," and "The Politics of Recognition." As usual, his arguments are trenchant, straddling the length and breadth of contemporary philosophy and public discourse.

The strongest theme running through the book is Taylor's critique of disengagement, instrumental reason, and atomism: that individual instances of knowledge, judgment, discourse, or action cannot be intelligible in abstraction from the outside world. By developing his arguments about the importance of "engaged agency," Taylor simultaneously addresses themes in philosophical debate and in a broader discourse of political theory and cultural studies. The thirteen essays in this collection reflect most of the concerns with which he has been involved throughout his career--language, ideas of the self, political participation, the nature of modernity. His intellectual range is extraordinary, as is his ability to clarify what is at stake in difficult philosophical disputes. Taylor's analyses of liberal democracy, welfare economics, and multiculturalism have real political significance, and his voice is distinctive and wise.

In this highly original work, Robert Nozick develops new views on philosophy’s central topics and weaves them into a unified philosophical perspective. It is many years since a major work in English has ranged so widely over philosophy’s fundamental concerns: the identity of the self, knowledge and skepticism, free will, the question of why there is something rather than nothing, the foundations of ethics, the meaning of life.

Writing in a distinctive and personal philosophical voice, Mr. Nozick presents a new mode of philosophizing. In place of the usual semi-coercive philosophical goals of proof, of forcing people to accept conclusions, this book seeks philosophical explanations and understanding, and thereby stays truer to the original motivations for being interested in philosophy.

Combining new concepts, daring hypotheses, rigorous reasoning, and playful exploration, the book exemplifies how philosophy can be part of the humanities.

A Platonic evangelist’s lectures on the good life.

Maximus of Tyre, active probably in the latter half of the second century AD, was a devoted Platonist whose only surviving work consists of forty-one brief addresses on various topics of ethical, philosophical, and theological import including the nature of divinity, the immortality of the soul, the sources of good and evil, the injustice of vengeance, the tyranny of pleasures and desires, the contribution of the liberal arts, and the pursuit of happiness, among many others. These addresses are conveniently labeled orations, but their fluid and hybrid style resists precise generic categorization, so that they could also be called discourses, speeches, lectures, talks, inquiries, essays, or even sermons.

In his orations Maximus strove to elucidate the philosophical life of virtue, especially as exemplified in the career of Socrates and in the writings of Plato, inviting his audience, sometimes addressed as young men, to share in his knowledge, to appreciate his fresh presentation of philosophical topics, and perhaps even to join him in pursuing philosophy. Drawing on the Hellenic cultural tradition from Homer to the death of Alexander the Great, Maximus offers a rich collection of the famous philosophical, literary, and historical figures, events, ideas, successes, and failures that constituted Greek paideia in the so-called Second Sophistic era.

This edition of Maximus’ Philosophical Orations offers a fresh translation, ample annotation, and a text fully informed by current scholarship.

A Platonic evangelist’s lectures on the good life.

Maximus of Tyre, active probably in the latter half of the second century AD, was a devoted Platonist whose only surviving work consists of forty-one brief addresses on various topics of ethical, philosophical, and theological import including the nature of divinity, the immortality of the soul, the sources of good and evil, the injustice of vengeance, the tyranny of pleasures and desires, the contribution of the liberal arts, and the pursuit of happiness, among many others. These addresses are conveniently labeled orations, but their fluid and hybrid style resists precise generic categorization, so that they could also be called discourses, speeches, lectures, talks, inquiries, essays, or even sermons.

In his orations Maximus strove to elucidate the philosophical life of virtue, especially as exemplified in the career of Socrates and in the writings of Plato, inviting his audience, sometimes addressed as young men, to share in his knowledge, to appreciate his fresh presentation of philosophical topics, and perhaps even to join him in pursuing philosophy. Drawing on the Hellenic cultural tradition from Homer to the death of Alexander the Great, Maximus offers a rich collection of the famous philosophical, literary, and historical figures, events, ideas, successes, and failures that constituted Greek paideia in the so-called Second Sophistic era.

This edition of Maximus’ Philosophical Orations offers a fresh translation, ample annotation, and a text fully informed by current scholarship.

Locke, Berkeley, and Hume have profoundly influenced moral and political thought. Yet part of their persuasiveness and stature is inextricably bound to their skill with words. In Philosophical Writing, John Richetti suspends purely philosophical questions in order to analyze the writing strategies of the three great eighteenth-century British philosophers.

In place of recent analysis that finds philosophical writing undermined by its rhetorical operations, this assessment explores the self-conscious attempts of Locke, Berkeley, and Hume to strike a balance between the rational demonstration they adhere to as philosophers and the powerful persuasiveness they manage in their writing. Richetti shows that, though the three share a deep distrust of language and rhetoric, they also share a confidence in crafted writing and a dependence on its techniques for dramatizing and promoting their thought. Placing each in context of the thought and literature of the times, he describes their differing approaches to the problem of a suitable rhetorical mode for philosophy.

Philosophy and the Young Child presents striking evidence that young children naturally engage in a brand of thought that is genuinely philosophical. In a series of exquisite examples that could only have been gathered by a professional philosopher with an extraordinary respect for young minds, Gareth Matthews demonstrates that children have a capacity for puzzlement and mental play that leads them to tackle many of the classic problems of knowledge, value, and existence that have traditionally formed the core of philosophical thought. Matthews’s anecdotes reveal children reasoning about these problems in a way that must be taken seriously by anyone who wants to understand how children think.

Philosophy and the Young Child provides a powerful antidote to the widespread tendency to underestimate children’s mental ability and patronize their natural curiosity. As Matthews shows, even child psychologists as insightful as Piaget have failed to grasp the subtlety of children’s philosophical frame of mind. Only in children’s literature does Matthews find any sensitivity to children’s natural philosophizing. Old favorites like Winnie the Pooh, the Oz books, and The Bear That Wasn’t are full of philosophical puzzlers that amuse and engage children. More important, these stories manage to strip away the mental defensiveness and conventionality that so often prevent adults from appreciating the way children begin to think about the world.

Gareth Matthews believes that adults have much to gain if they can learn to “do philosophy” with children, and his book is a rich source of useful suggestions for parents, teachers, students, and anyone else who might like to try.

Modern theories of meaning usually culminate in a critique of science. This book presents a study of human intelligence beginning with a semantic theory and leading into a critique of music.

By implication it sets up a theory of all the arts; the transference of its basic concepts to other arts than music is not developed, but it is sketched, mainly in the chapter on artistic import. Thoughtful readers of the original edition discovered these far-reaching ideas quickly enough as the career of the book shows: it is as applicable to literature, art and music as to the field of philosophy itself.

The topics it deals with are many: language, sacrament, myth, music, abstraction, fact, knowledge--to name only the main ones. But through them all goes the principal theme, symbolic transformation as the essential activity of human minds. This central idea, emphasizing as it does the notion of symbolism, brings Mrs. Langer's book into line with the prevailing interest in semantics. All profound issues of our age seem to center around the basic concepts of symbolism and meaning. The formative, creative, articulating power of symbols is the tonic chord which thinkers of all schools and many diverse fields are unmistakably striking; the surprising, far-reaching implications of this new fundamental conception constitute what Mrs. Langer has called "philosophy in a new key."

Mrs. Langer's book brings the discussion of symbolism into a wider general use than criticism of word meaning. Her volume is vigorous, effective, and well written and will appeal to everyone interested in the contemporary problems of philosophy.

Hilary Putnam’s unceasing self-criticism has led to the frequent changes of mind he is famous for, but his thinking is also marked by considerable continuity. A simultaneous interest in science and ethics—unusual in the current climate of contention—has long characterized his thought. In Philosophy in an Age of Science, Putnam collects his papers for publication—his first volume in almost two decades.

Mario De Caro and David Macarthur’s introduction identifies central themes to help the reader negotiate between Putnam past and Putnam present: his critique of logical positivism; his enduring aspiration to be realist about rational normativity; his anti-essentialism about a range of central philosophical notions; his reconciliation of the scientific worldview and the humanistic tradition; and his movement from reductive scientific naturalism to liberal naturalism. Putnam returns here to some of his first enthusiasms in philosophy, such as logic, mathematics, and quantum mechanics. The reader is given a glimpse, too, of ideas currently in development on the subject of perception.

Putnam’s work, contributing to a broad range of philosophical inquiry, has been said to represent a “history of recent philosophy in outline.” Here it also delineates a possible future.

So many questions, such an imagination, endless speculation: the child seems to be a natural philosopher--until the ripe old age of eight or nine, when the spirit of inquiry mysteriously fades. What happened? Was it something we did--or didn't do? Was the child truly the philosophical being he once seemed? Gareth Matthews takes up these concerns in The Philosophy of Childhood, a searching account of children's philosophical potential and of childhood as an area of philosophical inquiry. Seeking a philosophy that represents the range and depth of children's inquisitive minds, Matthews explores both how children think and how we, as adults, think about them.

Adult preconceptions about the mental life of children tend to discourage a child's philosophical bent, Matthews suggests, and he probes the sources of these limiting assumptions: restrictive notions of maturation and conceptual development; possible lapses in episodic memory; the experience of identity and growth as "successive selves," which separate us from our own childhoods. By exposing the underpinnings of our adult views of childhood, Matthews, a philosopher and longtime advocate of children's rights, clears the way for recognizing the philosophy of childhood as a legitimate field of inquiry. He then conducts us through various influential models for understanding what it is to be a child, from the theory that individual development recapitulates the development of the human species to accounts of moral and cognitive development, including Piaget's revolutionary model.

The metaphysics of playdough, the authenticity of children's art, the effects of divorce and intimations of mortality on a child--all have a place in Matthews's rich discussion of the philosophical nature of childhood. His book will prompt us to reconsider the distinctions we make about development and the competencies of mind, and what we lose by denying childhood its full philosophical breadth.

In this illuminating collection, Charles Parsons surveys the contributions of philosophers and mathematicians who shaped the philosophy of mathematics over the course of the past century.

Parsons begins with a discussion of the Kantian legacy in the work of L. E. J. Brouwer, David Hilbert, and Paul Bernays, shedding light on how Bernays revised his philosophy after his collaboration with Hilbert. He considers Hermann Weyl’s idea of a “vicious circle” in the foundations of mathematics, a radical claim that elicited many challenges. Turning to Kurt Gödel, whose incompleteness theorem transformed debate on the foundations of mathematics and brought mathematical logic to maturity, Parsons discusses his essay on Bertrand Russell’s mathematical logic—Gödel’s first mature philosophical statement and an avowal of his Platonistic view.

Philosophy of Mathematics in the Twentieth Century insightfully treats the contributions of figures the author knew personally: W. V. Quine, Hilary Putnam, Hao Wang, and William Tait. Quine’s early work on ontology is explored, as is his nominalistic view of predication and his use of the genetic method of explanation in the late work The Roots of Reference. Parsons attempts to tease out Putnam’s views on existence and ontology, especially in relation to logic and mathematics. Wang’s contributions to subjects ranging from the concept of set, minds, and machines to the interpretation of Gödel are examined, as are Tait’s axiomatic conception of mathematics, his minimalist realism, and his thoughts on historical figures.

Harvard University Press takes pride in publishing the third edition of a work whose depth, scope, and wisdom have gained it international recognition as a classic in its field. Harry Austryn Wolfson, world-renowned scholar and most lucid of scholarly writers, here presents in ordered detail his long-awaited study of the philosophic principles and reasoning by which the Fathers of the Church sought to explain the mysteries of the Trinity and the Incarnation.

Professor Wolfson first discusses the problem of the relation of faith and reason. Starting with Paul, who, differentiating between the wisdom of God and the wisdom of the world, averred that he was not going to adorn his teachings with persuasive arguments based on the wisdom of the world, Professor Wolfson describes the circumstances and influences which nevertheless brought about the introduction of philosophy into matters of faith and analyzes the various attitudes of the Fathers towards philosophy.

The Trinity and the Incarnation are Professor Wolfson’s next concern. He analyzes the various ways in which these topics are presented in the New Testament, and traces the attempts on the part of the Fathers to harmonize these presentations. He shows how the ultimate harmonized formulation of the two doctrines was couched in terms of philosophy; how, as a result of philosophic treatment, there arose with regard to the Trinity the problem of three and one and with regard to the Incarnation the problem of two and one; and how, in their attempts to solve these problems, the Fathers drew upon principles which in philosophy were made use of in the solution of certain aspects of the problem of the one and the many. In the final part of this volume, entitled “The Anathematized,” he deals with Gnosticism and other heresies which arose during the Patristic period with regard to the Trinity and the Incarnation.

Harry Wolfson was renowned throughout the world for the depth, scope, and wisdom of his monumental volumes on the structure and growth of philosophic systems from Plato to Spinoza. It was not only his extraordinary erudition that commanded respect, his awesome mastery of all the primary sources, Greek, Christian, Judaic, and Muslim; it was also his penetrating insight and his original and groundbreaking interpretations.

In this long-awaited volume, on which he worked for twenty years, Wolfson describes the body of doctrine known as the Kalam. Kalam, an Arabic term meaning "speech" and hence "discussion," was applied to early attempts in Islam to adduce philosophic proofs for religious beliefs. It later came to designate a system of religious philosophy which reached its highest point in the eleventh century; the masters of Kalam, known as Mutakallimum, were in many respects the Muslim equivalent of the Christian Church Fathers. Wolfson studies the Kalam systematically, unfolding its philosophic origins and implications and observing its repercussions in other religions. He scrutinizes the texts of Muslim writers for their treatment of such crucial problems as the attributes of God, the Creation, causality, predestination and free will. In the process he shows how the teachings of the Koran were constantly interwoven with ideas from Greek and Oriental philosophies, Judaism, and Christianity as Islamic thought developed.

As lucidly written and intellectually stimulating as all the author's earlier books, this volume is a fitting capstone to a notable career.

Nietzsche characterized the philosopher as the man of tomorrow and the day after tomorrow--a description befitting Stanley Cavell, with his longtime interest in freedom in the face of an uncertain future. This interest, particularly in the role of language in freedom of the will, is fully engaged in this volume, a collection of retrospective and forward-thinking essays on performative language and on performances in which the question of freedom is the underlying concern.

Seeking for philosophy the same spirit and assurance conveyed by an artist like Fred Astaire, Cavell presents essays that explore the meaning of grace and gesture in film and on stage, in language and in life. Cavell's range is broad--from Astaire to Shakespeare's soulful Cordelia. He also analyzes filmic gestures that bespeak racial stereotypes, opening a key topic that runs through the book: What is the nature of praise? The theme of aesthetic judgment, viewed in the light of "passionate utterance," is everywhere evident in Cavell's effort to provoke a renaissance in American thought. Critical to such a rebirth is a recognition of the centrality of the "ordinary" to American life. Here Cavell, who has alluded to Thoreau throughout, takes up the quintessential American philosopher directly, and in relation to Heidegger; he also returns to his great philosophical love, Wittgenstein. His collection of essays ends, appropriately enough, with an essay on collecting.

Theory has been an embattled discourse in the academy for decades. But now it faces a serious challenge from those who want to model the analytical methods of all scholarly disciplines on the natural sciences. What is urgently needed, says D. N. Rodowick, is a revitalized concept of theory that can assess the limits of scientific explanation and defend the unique character of humanistic understanding.

Philosophy’s Artful Conversation is a timely and searching examination of theory’s role in the arts and humanities today. Expanding the insights of his earlier book, Elegy for Theory, and drawing on the diverse thought of Ludwig Wittgenstein, G. H. von Wright, P. M. S. Hacker, Richard Rorty, and Charles Taylor, Rodowick provides a blueprint of what he calls a “philosophy of the humanities.” In a surprising and illuminating turn, he views the historical emergence of theory through the lens of film theory, arguing that aesthetics, literary studies, and cinema studies cannot be separated where questions of theory are concerned. These discourses comprise a conceptual whole, providing an overarching model of critique that resembles, in embryonic form, what a new philosophy of the humanities might look like.

Rodowick offers original readings of Gilles Deleuze and Stanley Cavell, bringing forward unexamined points of contact between two thinkers who associate philosophical expression with film and the arts. A major contribution to cross-disciplinary intellectual history, Philosophy’s Artful Conversation reveals the many threads connecting the arts and humanities with the history of philosophy.

“An important new book…offers a powerful call for historians of the ancient Mediterranean to consider their implicit biases in writing ancient history and it provides an example of how more inclusive histories may be written.”
—Denise Demetriou, New England Classical Journal

“With a light touch and a masterful command of the literature, López-Ruiz replaces old ideas with a subtle and more accurate account of the extensive cross-cultural exchange patterns and economy driven by the Phoenician trade networks that ‘re-wired’ the Mediterranean world. A must read.”
—J. G. Manning, author of The Open Sea

“[A] substantial and important contribution…to the ancient history of the Mediterranean. López-Ruiz’s work does justice to the Phoenicians’ role in shaping Mediterranean culture by providing rational and factual argumentation and by setting the record straight.”
—Hélène Sader, Bryn Mawr Classical Review

Imagine you are a traveler sailing to the major cities around the Mediterranean in 750 BC. You would notice a remarkable similarity in the dress, alphabet, consumer goods, and gods from Gibraltar to Tyre. This was not the Greek world—it was the Phoenician. Propelled by technological advancements of a kind unseen since the Neolithic revolution, Phoenicians knit together diverse Mediterranean societies, fostering a literate and sophisticated urban elite sharing common cultural, economic, and aesthetic modes.

Following the trail of the Phoenicians from the Levant to the Atlantic coast of Iberia, Carolina López-Ruiz offers the first comprehensive study of the cultural exchange that transformed the Mediterranean in the eighth and seventh centuries BC. Greeks, Etruscans, Sardinians, Iberians, and others adopted a Levantine-inflected way of life, as they aspired to emulate Near Eastern civilizations. López-Ruiz explores these many inheritances, from sphinxes and hieratic statues to ivories, metalwork, volute capitals, inscriptions, and Ashtart iconography.

Meticulously documented and boldly argued, Phoenicians and the Making of the Mediterranean revises the Hellenocentric model of the ancient world and restores from obscurity the true role of Near Eastern societies in the history of early civilizations.

A Times Literary Supplement Best Book of the Year

A vivid, novelistic history of the rise of Athens from relative obscurity to the edge of its golden age, told through the lives of Miltiades and Cimon, the father and son whose defiance of Persia vaulted Athens to a leading place in the Greek world.

When we think of ancient Greece we think first of Athens: its power, prestige, and revolutionary impact on art, philosophy, and politics. But on the verge of the fifth century BCE, only fifty years before its zenith, Athens was just another Greek city-state in the shadow of Sparta. It would take a catastrophe, the Persian invasions, to push Athens to the fore. In Phoenix, David Stuttard traces Athens’s rise through the lives of two men who spearheaded resistance to Persia: Miltiades, hero of the Battle of Marathon, and his son Cimon, Athens’s dominant leader before Pericles.

Miltiades’s career was checkered. An Athenian provincial overlord forced into Persian vassalage, he joined a rebellion against the Persians then fled Great King Darius’s retaliation. Miltiades would later die in prison. But before that, he led Athens to victory over the invading Persians at Marathon. Cimon entered history when the Persians returned; he responded by encouraging a tactical evacuation of Athens as a prelude to decisive victory at sea. Over the next decades, while Greek city-states squabbled, Athens revitalized under Cimon’s inspired leadership. The city vaulted to the head of a powerful empire and the threshold of a golden age. Cimon proved not only an able strategist and administrator but also a peacemaker, whose policies stabilized Athens’s relationship with Sparta.

The period preceding Athens’s golden age is rarely described in detail. Stuttard tells the tale with narrative power and historical acumen, recreating vividly the turbulent world of the Eastern Mediterranean in one of its most decisive periods.

The Roman comic playwright “whose every word delights.”

Terence brought to the Roman stage a bright comic voice and a refined sense of style. His six comedies—first produced in the half dozen years before his premature death in 159 BC—imaginatively reformulated in Latin plays that were originally written by Greek playwrights, especially Menander. For this new Loeb Classical Library edition of Terence, John Barsby gives us a faithful and lively translation with full explanatory notes, facing a freshly edited Latin text.

Volume I contains a substantial introduction and three plays: The Woman of Andros, a romantic comedy; The Self-Tormentor, which looks at contrasting father-son relationships; and The Eunuch, whose characters include the most sympathetically drawn courtesan in Roman comedy. The other three plays are in Volume II: Phormio, a comedy of intrigue with an engaging trickster; The Mother-in-Law, unique among Terence’s plays in that the female characters are the admirable ones; and The Brothers, which explores contrasting approaches to parental education of sons.

The Romans highly praised Terence—“whose speech can charm, whose every word delights,” in Cicero’s words. This new edition of his plays, which replaces the now outdated Loeb translation by John Sargeaunt (first published in 1912), succeeds in capturing his polished style and appeal.

Photography has a unique relationship to chance. Anyone who has wielded a camera has taken a picture ruined by an ill-timed blink or enhanced by an unexpected gesture or expression. Although this proneness to chance may amuse the casual photographer, Robin Kelsey points out that historically it has been a mixed blessing for those seeking to make photographic art. On the one hand, it has weakened the bond between maker and picture, calling into question what a photograph can be said to say. On the other hand, it has given photography an extraordinary capacity to represent the unpredictable dynamism of modern life. By delving into these matters, Photography and the Art of Chance transforms our understanding of photography and the work of some of its most brilliant practitioners.

The effort to make photographic art has involved a call and response across generations. From the introduction of photography in 1839 to the end of the analog era, practitioners such as William Henry Fox Talbot, Julia Margaret Cameron, Alfred Stieglitz, Frederick Sommer, and John Baldessari built upon and critiqued one another’s work in their struggle to reconcile aesthetic aspiration and mechanical process. The root problem was the technology’s indifference, its insistence on giving a bucket the same attention as a bishop and capturing whatever wandered before the lens. Could such an automatic mechanism accommodate imagination? Could it make art? Photography and the Art of Chance reveals how daring innovators expanded the aesthetic limits of photography to create art for a modern world.

This volume heralds the appearance, for the first time in many years, of a totally new document by Sigmund Freud. It is the draft of a lost metapsychological paper, one of twelve essays written during World War I at the peak of the master's powers. Freud intended to publish all twelve in book form, under the title Preliminaries to a Metapsychology, and thereby set out the theoretical foundations of psychoanalysis. Scholars have long lamented the disappearance without a trace of seven of these important essays.

Only in 1983 did Ilse Grubrich-Simitis happen upon this draft, in Freud's handwriting, in an old trunk containing papers and documents of his Hungarian collaborator Sándor Ferenczi. With the help of a brief letter Freud had written on the back of the last page, she soon realized that the manuscript she had found was the draft of the final paper in the series. That draft is published here in facsimile, together with a transcription in German of the facsimile and the English translation.

In the first part of the draft, which is written in a kind of shorthand, Freud contrasts the three classic transference neuroses: anxiety hysteria, conversion hysteria, and obsessional neurosis. In the second part, which is written in complete sentences, Freud undertakes a daringly speculative "phylogenetic fantasy" He explores whether the debilitating illnesses of the neurotic and the psychotic today might have originated long ago as adaptive responses of the entire species to threatening environmental changes or to traumatic events in the prehistory of mankind.

In the draft "Fantasy" Freud modifies and expands the line of reasoning he began in Totem and Taboo (1912-13) after an intensely productive exchange with Ferenczi about Lamarckian concepts, making this recovered draft of major significance to students not only of psychoanalysis but also of the social sciences, humanities, and natural sciences.

Ilse Grubrich-Simitis has contributed a detailed essay, setting the overview in the context of Freud's life, his work, and his historical and scientific prominence. She quotes from relevant letters of Freud and Ferenczi, some published here for the first time.

Phylogeography is a discipline concerned with various relationships between gene genealogies—phylogenetics—and geography. The word “phylogeography” was coined in 1987, and since then the scientific literature has reflected an exploding interest in the topic. Yet, to date, no book-length treatment of this emerging field has appeared. Phylogeography: The History and Formation of Species fills that gap.

The study of phylogeography grew out of the observation that mitochondrial DNA lineages in natural populations often display distinct geographic orientations. In recent years, the field has expanded to include assessments of nuclear as well as cytoplasmic genomes and the relationships among gene trees, population demography, and organismal history, often formalized as coalescent theory. Phylogeography has connections to molecular evolutionary genetics, natural history, population biology, paleontology, historical geography, and speciation analysis.

Phylogeography captures the conceptual and empirical richness of the field, and also the sense of genuine innovation that phylogeographic perspectives have brought to evolutionary studies. This book will be essential reading for graduate students and professionals in evolutionary biology and ecology as well as for anyone interested in the emergence of this new and integrative discipline.

This magnificent account of the coming of age of physics in America has been heralded as the best introduction to the history of science in the United States. Unsurpassed in its breadth and literary style, Daniel J. Kevles’s account portrays the brilliant scientists who became a powerful force in bringing the world into a revolutionary new era. The book ranges widely as it links these exciting developments to the social, cultural, and political changes that occurred from the post–Civil War years to the present. Throughout, Kevles keeps his eye on the central question of how an avowedly elitist enterprise grew and prospered in a democratic culture.

In this new edition, the author has brought the story up-to-date by providing an extensive, authoritative, and colorful account of the Superconducting Super Collider, from its origins in the international competition and intellectual needs of high-energy particle physics, through its establishment as a multibillion-dollar project, to its termination, in 1993, as a result of angry opposition within the American physics community and Congress.

Natural causes.

Aristotle, great Greek philosopher, researcher, reasoner, and writer, born at Stagirus in 384 BC, was the son of a physician. He studied under Plato at Athens and taught there (367–347); subsequently he spent three years at the court of a former pupil in Asia Minor. After some time at Mitylene, in 343–342 he was appointed by King Philip of Macedon to be tutor of his teen-aged son Alexander. After Philip’s death in 336, Aristotle became head of his own school (of “Peripatetics”), the Lyceum at Athens. Because of anti-Macedonian feeling there after Alexander’s death in 323, he withdrew to Chalcis in Euboea, where he died in 322.

Nearly all the works Aristotle prepared for publication are lost; the priceless ones extant are lecture-materials, notes, and memoranda (some are spurious). They can be categorized as follows:

I Practical: Nicomachean Ethics; Great Ethics (Magna Moralia); Eudemian Ethics; Politics; Economics (on the good of the family); On Virtues and Vices.
II Logical: Categories; Analytics (Prior and Posterior); Interpretation; Refutations used by Sophists; Topica.
III Physical: Twenty-six works (some suspect) including astronomy, generation and destruction, the senses, memory, sleep, dreams, life, facts about animals, etc.
IV Metaphysics: on being as being.
V Art: Rhetoric and Poetics.
VI Other works including the Constitution of Athens; more works also of doubtful authorship.
VII Fragments of various works such as dialogues on philosophy and literature; and of treatises on rhetoric, politics, and metaphysics.

The Loeb Classical Library® edition of Aristotle is in twenty-three volumes.

Natural causes.

Aristotle, great Greek philosopher, researcher, reasoner, and writer, born at Stagirus in 384 BC, was the son of a physician. He studied under Plato at Athens and taught there (367–347); subsequently he spent three years at the court of a former pupil in Asia Minor. After some time at Mitylene, in 343–342 he was appointed by King Philip of Macedon to be tutor of his teen-aged son Alexander. After Philip’s death in 336, Aristotle became head of his own school (of “Peripatetics”), the Lyceum at Athens. Because of anti-Macedonian feeling there after Alexander’s death in 323, he withdrew to Chalcis in Euboea, where he died in 322.

Nearly all the works Aristotle prepared for publication are lost; the priceless ones extant are lecture-materials, notes, and memoranda (some are spurious). They can be categorized as follows:

I Practical: Nicomachean Ethics; Great Ethics (Magna Moralia); Eudemian Ethics; Politics; Economics (on the good of the family); On Virtues and Vices.
II Logical: Categories; Analytics (Prior and Posterior); Interpretation; Refutations used by Sophists; Topica.
III Physical: Twenty-six works (some suspect) including astronomy, generation and destruction, the senses, memory, sleep, dreams, life, facts about animals, etc.
IV Metaphysics: on being as being.
V Art: Rhetoric and Poetics.
VI Other works including the Constitution of Athens; more works also of doubtful authorship.
VII Fragments of various works such as dialogues on philosophy and literature; and of treatises on rhetoric, politics, and metaphysics.

The Loeb Classical Library® edition of Aristotle is in twenty-three volumes.

A leading researcher provides a comprehensive review of the basic physiology of the hemostatic system, offering a solid foundation for understanding the pathological events leading up to thrombosis and abnormal bleeding. An introductory chapter, intended for the nonspecialist, outlines the whole hemostatic process and leads the reader carefully into the detailed information that follows. The first section of the book describes basic components of platelet structure and function, the coagulation system, and fibrinolytic enzyme system. The second is a unique discussion of the changes in these components induced by physiological parameters—hormones, sex, environment, nutrition, stress, and activity.

Derek Ogston performs an invaluable service in reviewing pertinent studies that show both positive and negative results and examining conflicting data and conclusions. His work will be a source of insight and data for practicing hematologists as well as researchers in this rapidly growing field.

In this wide-ranging book, one of the boldest thinkers in modern neuroscience confronts an ancient philosophical problem: can we know the world as it really is?

Drawing on provocative new findings about the psychophysiology of perception and judgment in both human and nonhuman primates, and also on the cultural history of science, Jean-Pierre Changeux makes a powerful case for the reality of scientific progress and argues that it forms the basis for a coherent and universal theory of human rights. On this view, belief in objective knowledge is not a mere ideological slogan or a naïve confusion; it is a characteristic feature of human cognition throughout evolution, and the scientific method its most sophisticated embodiment. Seeking to reconcile science and humanism, Changeux holds that the capacity to recognize truths that are independent of subjective personal experience constitutes the foundation of a human civil society.

The great Swiss psychologist and theorist Jean Piaget (1896–1980) had much to say about the developing mind. He also had plenty to say about his own development, much of it, as Fernando Vidal shows, plainly inaccurate. In the first truly historical biography of Piaget, Vidal tells the story of the psychologist’s intellectual and personal development up to 1918. By exploring the philosophical, religious, political, and social influences on the psychologist’s early life, Vidal alters our basic assumptions about the origins of Piaget’s thinking and his later psychology.

The resulting profile is strikingly dissimilar to Piaget’s own retrospective version. In Piaget’s own account, as an adolescent he was a precocious scientist dedicated to questions of epistemology. Here we find him also—and increasingly—concerned with the foundations of religious faith and knowledge, immersed in social and political matters, and actively involved in Christian and socialist groups. Far from being devoted solely to the classification of mollusks, the young Piaget was a vocal champion of Henri Bergson’s philosophy of creative evolution, an interest that figured much more prominently in his later thinking than did his early work in natural history. We see him during World War I chastising conservatism and nationalism, espousing equality and women’s rights, and advocating the role of youth in the birth of a new Christianity.

In his detailed account of Jean Piaget’s childhood and adolescence—enriched by the intellectual and cultural landscape of turn-of-the-century Neuchâtel—Vidal reveals a little-known Piaget, a youth whose struggle to reconcile science and faith adds a new dimension to our understanding of the great psychologist’s life, thought, and work.

The Piazza San Marco, one of the most famous and instantly recognizable townscapes in the West, if not the world, has been described as a stage set, as Europe’s drawing room, as a painter’s canvas. This book traces the changing shape and function of the piazza, from its beginnings in the ninth century to its present day ubiquity in the Venetian, European, as well as global imagination.

Through its long history, the Piazza San Marco has functioned as civic space that was used for such varied activities as public meetings; animal-baiting; executions; state processions; meat and produce markets; a performance venue for rock concerts; as well as, more recently, a cafe to enjoy a leisurely Campari. Constantly alert to the question of function, this book recreates not only rituals of the past but also activities of the present, from the coronation of the doge to the legendary Pink Floyd concert of 1989, with much fanfare in between. Iain Fenlon recreates the dynamic, colorful, and noisy history of the piazza—a history that is also the history of Venice and, indeed, of Europe.

Here is a major contribution to the history of Christian kabbalism by an eminent authority. Giovanni Pico della Mirandola, a central figure in Lorenzo de' Medici's Platonic Academy, was the first notable Christian humanist to become learned in the Kabbalah; and the two sets of kabbalistic theses he wrote started Kabbalah on its Christian career. This is a study of those theses, their meaning, and their relation to the Hebrew texts Pico studied.

Chaim Wirszubski establishes which Hebrew texts Pico used and identifies the sources for individual theses. In the process he provides special insight into Jewish Kabbalah and its several schools. Pico's goal was to use Jewish Kabbalah to confirm Christian theology. In his analysis of Conclusiones Cabalisticae, Wirszubski elucidates this Christian kabbalistic doctrine and shows how it was tied to other currents in Renaissance thought, especially platonism and magic. This study will be valued by students of mysticism and of Renaissance thought.

The Picture of Dorian Gray altered the way Victorians understood the world they inhabited. It heralded the end of a repressive Victorianism, and after its publication, literature had—in the words of biographer Richard Ellmann—“a different look.” Yet the Dorian Gray that Victorians never knew was even more daring than the novel the British press condemned as “vulgar,” “unclean,” “poisonous,” “discreditable,” and “a sham.” Now, more than 120 years after Wilde handed it over to his publisher, J. B. Lippincott & Company, Wilde’s uncensored typescript is published for the first time, in an annotated, extensively illustrated edition.

The novel’s first editor, J. M. Stoddart, excised material—especially homosexual content—he thought would offend his readers’ sensibilities. When Wilde enlarged the novel for the 1891 edition, he responded to his critics by further toning down its “immoral” elements. The differences between the text Wilde submitted to Lippincott and published versions of the novel have until now been evident to only the handful of scholars who have examined Wilde's typescript.

Wilde famously said that Dorian Gray “contains much of me”: Basil Hallward is “what I think I am,” Lord Henry “what the world thinks me,” and “Dorian what I would like to be—in other ages, perhaps.” Wilde’s comment suggests a backward glance to a Greek or Dorian Age, but also a forward-looking view to a more permissive time than his own, which saw Wilde sentenced to two years’ hard labor for gross indecency. The appearance of Wilde’s uncensored text is cause for celebration.

This book is about murder—in life and in art—and about how we look at it and feel about it. At the center of Wendy Lesser’s investigation is a groundbreaking legal case in which a federal court judge was asked to decide whether a gas chamber execution would be broadcast on public television. Our grim and seemingly endless fascination with murder gets its day in court as Lesser conducts us through the proceedings, pausing along the way to reflect on the circumstances of violent death in our culture. Her book, itself a murder mystery of sorts, circling suspensefully around a central point, is also a meditation on murder in a civilized society—what we make of it in law, morality, and art.

Lesser narrates the trial with a sharp eye for detail and an absorbing sense of character. Questions that arise in the courtroom conjure other, broader ones: why are we drawn to murder, as an act and as a spectacle? Who in a murder story are we drawn to—victim, murderer, detective? Is such interest, even pleasure, morally suspect? Lesser’s reflections on these questions follow the culture in its danse macabre, from Norman Mailer’s Executioner’s Song to the Jacobean play The Changeling, from Errol Morris’s documentary The Thin Blue Line to Crime and Punishment, from Janet Malcolm’s The Journalist and the Murderer to Jim Thompson’s The Killer Inside Me, from Weegee’s photographs to television’s movie of the week. Always anchored in the courtroom, where the question of murder as theater is being settled in immediate, human terms, this circle of thought widens outward to the increasingly blurred borderline between real and fictional murder, between event and story, between murder as news and as art. As gripping as its subject, Pictures at an Execution ultimately brings us face to face with our own most disturbing cultural impulses.

Picturing Emerson reproduces and explores the background of all known images of Ralph Waldo Emerson created from life, including drawings, paintings, silhouettes, sculptures, and photographs. The book provides dates for these images; information about their makers and Emerson’s sittings; as well as commentary by family members and contemporaries. The resulting work makes it possible for the first time to trace Emerson’s visage over seven decades.

Dating and correctly identifying images of Emerson has long challenged scholars, collectors, and the general public. By examining over fifty years of archival and published research—including web resources, library catalogs, and correspondence with international collections—the authors have been able to locate nearly 140 images dating from 1829 to immediately before Emerson’s death in 1882.

Joel Myerson has written or edited over sixty books on Emerson and the Transcendentalists, most recently Ralph Waldo Emerson: The Major Prose with Ronald A. Bosco. They have jointly received the Julian P. Boyd Award, the highest award presented by the Association for Documentary Editing. Leslie Perrin Wilson is a curator at the Concord Free Public Library, a repository known for significant holdings of Emerson portraiture. She has written extensively on local historical and literary topics.

Tian, or Heaven, had multiple meanings in early China. It had been used since the Western Zhou to indicate both the sky and the highest god, and later came to be regarded as a force driving the movement of the cosmos and as a home to deities and imaginary animals. By the Han dynasty, which saw an outpouring of visual materials depicting Heaven, the concept of Heaven encompassed an immortal realm to which humans could ascend after death.

Using excavated materials, Lillian Tseng shows how Han artisans transformed various notions of Heaven—as the mandate, the fantasy, and the sky—into pictorial entities. The Han Heaven was not indicated by what the artisans looked at, but rather was suggested by what they looked into. Artisans attained the visibility of Heaven by appropriating and modifying related knowledge of cosmology, mythology, astronomy. Thus the depiction of Heaven in Han China reflected an interface of image and knowledge.

By examining Heaven as depicted in ritual buildings, on household utensils, and in the embellishments of funerary settings, Tseng maintains that visibility can hold up a mirror to visuality; Heaven was culturally constructed and should be culturally reconstructed.

Picturing the True Form investigates the long-neglected visual culture of Daoism, China’s primary indigenous religion, from the tenth through thirteenth centuries with references to both earlier and later times. In this richly illustrated book, Shih-Shan Susan Huang provides a comprehensive mapping of Daoist images in various media, including Dunhuang manuscripts, funerary artifacts, and paintings, as well as other charts, illustrations, and talismans preserved in the fifteenth-century Daoist Canon. True form (zhenxing), the key concept behind Daoist visuality, is not static, but entails an active journey of seeing underlying and secret phenomena.

This book’s structure mirrors the two-part Daoist journey from inner to outer. Part I focuses on inner images associated with meditation and visualization practices for self-cultivation and longevity. Part II investigates the visual and material dimensions of Daoist ritual. Interwoven through these discussions is the idea that the inner and outer mirror each other and the boundary demarcating the two is fluid. Huang also reveals three central modes of Daoist symbolism—aniconic, immaterial, and ephemeral—and shows how Daoist image-making goes beyond the traditional dichotomy of text and image to incorporate writings in image design. It is these particular features that distinguish Daoist visual culture from its Buddhist counterpart.

This first thorough biography of the gifted Pierre Boulez interrelates four major aspects of his professional life: as composer, as conductor, as polemicist for new music, and as musico-political entrepreneur. Lively, intimate, and knowledgeable, it will fascinate concertgoers and students of contemporary music, and will be an especially valuable handbook for those who own recordings of the music. Dominique Jameux develops a comprehensive life history of Boulez, marking all the milestones. We observe the composer at study and at work: the relationship—personal and intellectual—between Boulez and Messiaen; the organization of the Domaine Musical concerts for performance of avant-garde music as well as the launching of IRCAM, an institute for experiments with new musical techniques; Boulez’s teaching experiences, particularly at Darmstadt and Harvard; his discussions with other composers; and his seasons as conductor of the New York Philharmonic, of the BBC Symphony, and of Wagner at Bayreuth.

Many major artistic names figure in this story—Messiaen, Cage, Stockhausen, Maderna, the conductor Rene Leibowitz, the actor Jean-Louis Barrault, as well as several great performers. In Part II, Jameux discusses in detail twelve representative compositions, ranging from the flute sonatina of 1946 to Répons. Throughout the preparation of this book, Jameux had the advantage of interviews with Boulez, along with many informal meetings; the result of the author’s direct contact with his subject is a lucid and reliable introduction to the music, ideas, and activities of one of the leading musical thinkers and doers of our day.

Often referred to as the Newton of France, Pierre Simon Laplace has been called the greatest scientist of the late eighteenth and early nineteenth centuries. He affirmed the stability of the solar system and offered a powerful hypothesis about its origins. A skillful mathematician and popular philosopher, Laplace also did pioneering work on probability theory, in devising a method of inverse probabilities associated with his classic formulation of physical determinism in the universe. With Lavoisier and several younger disciples, he also made decisive advances in chemistry and mathematical physics.

Roger Hahn, who has devoted years to researching Laplace's life, has compiled a rich archive of his scientific correspondence. In this compact biography, also based in part on unpublished private papers, Hahn follows Laplace's journey from would-be priest in the provinces to Parisian academician, popularizer of science during the French Revolution, religious skeptic, and supporter of Napoleon. By the end of his life, Laplace had become a well-rewarded dean of French science.

In this first full-length biography, Hahn illuminates the man in his historical setting. Elegantly written, Pierre Simon Laplace reflects a lifetime of thinking and research by a distinguished historian of science on the fortunes of a singularly important figure in the annals of Enlightenment science.

From the Great Panathenaea of ancient Greece to the hajj of today, people of all religions and cultures have made sacred journeys to confirm their faith and their part in a larger identity. This book is a fascinating guide through the vast and varied cultural territory such pilgrimages have covered across the ages. The first book to look at the phenomenon and experience of pilgrimage through the multiple lenses of history, religion, sociology, anthropology, and art history, this sumptuously illustrated volume explores the full richness and range of sacred travel as it maps the cultural imagination.

The authors consider pilgrimage as a physical journey through time and space, but also as a metaphorical passage resonant with meaning on many levels. It may entail a ritual transformation of the pilgrim's inner state or outer status; it may be a quest for a transcendent goal; it may involve the healing of a physical or spiritual ailment. Through folktales, narratives of the crusades, and the firsthand accounts of those who have made these journeys; through descriptions and pictures of the rituals, holy objects, and sacred architecture they have encountered, as well as the relics and talismans they have carried home, Pilgrimage evokes the physical and spiritual landscape these seekers have traveled. In its structure, the book broadly moves from those religions--Judaism, Christianity, and Islam--that cohere around a single canonical text to those with a multiplicity of sacred scriptures, like Hinduism and Buddhism. Juxtaposing the different practices and experiences of pilgrimage in these contexts, this book reveals the common structures and singular features of sacred travel from ancient times to our own.

Few things suggest rugged individualism as powerfully as the solitary mountaineer testing his or her mettle in the rough country. Yet the long history of wilderness sport complicates this image. In this surprising story of the premier rock-climbing venue in the United States, Pilgrims of the Vertical offers insight into the nature of wilderness adventure.

From the founding era of mountain climbing in Victorian Europe to present-day climbing gyms, Pilgrims of the Vertical shows how ever-changing alignments of nature, technology, gender, sport, and consumer culture have shaped climbers’ relations to nature and to each other. Even in Yosemite Valley, a premier site for sporting and environmental culture since the 1800s, elite athletes cannot be entirely disentangled from the many men and women seeking recreation and camaraderie.

Following these climbers through time, Joseph Taylor uncovers lessons about the relationship of individuals to groups, sport to society, and nature to culture. He also shows how social and historical contexts influenced adventurers’ choices and experiences, and why some became leading environmental activists—including John Muir, David Brower, and Yvon Chouinard. In a world in which wild nature is increasingly associated with play, and virtuous play with environmental values, Pilgrims of the Vertical explains when and how these ideas developed, and why they became intimately linked to consumerism.

Pillars of Justice explores the purpose and possibilities of life in the law through moving accounts of thirteen lawyers who shaped the legal world during the past half century.

Some, such as Thurgood Marshall, were Supreme Court Justices. Others, like John Doar and Burke Marshall, set the civil rights policies of the federal government during the 1960s. Some, including Harry Kalven and Catharine MacKinnon, have taught at the greatest law schools of the nation and nourished the liberalism rooted in the civil rights era. Jurists from abroad—Aharon Barak, for example—were responsible for the rise of the human rights movement that today carries the burden of advancing liberal values. These lawyers came from diverse backgrounds and held various political views. What unites them is a deep, abiding commitment to Brown v. Board of Education as an exceptional moment in the life of the law—a willingness to move mountains, if need be, to ensure that we are living up to our best selves. In tracing how these lawyers over a period of fifty years used the Brown ruling and its spirit as a beacon to guide their endeavors, this history tells the epic story of the liberal tradition in the law.

For Owen Fiss, one of the country’s leading constitutional theorists, the people described were mentors, colleagues, friends. In his portraits, Fiss tries to identify the unique qualities of mind and character that made these individuals so important to the institutions and legal principles they served.

Dean of the Harvard Medical School and School of Public Health in the 1920's and '30's,David Edsall was one of the leaders in a period of great change and progress in medicine. At the beginning of Edsall's career, a doctor's chief weapons were his informed mind and trained senses. By the end of it, the permanent alliance of the sciences and medicine had profoundly altered the doctor's practice and his education. It was a time of struggle, of conflict, and of enduring accomplishment.

Edsall was at the center of this revolutionary effort in three leading schools of medicine: the University of Pennsylvania, Washington University in St. Louis, and Harvard. He began his career in Pennsylvania as recording clerk to the famous Dr. William Pepper, Jr., at the same time making scientific contributions in metabolism through his work in the Pepper Laboratory of Clinical Medicine. By 1907 he had become Professor of Therapeutics and Pharmacology. In 1910 and '11, for one stormy year, he was the school's Professor of Medicine. This was a key year -in 1910 the publication of Abraham Flexner's Medical Education in the United States and Canada had led to the eradication of one quarter of U. S. medical schools and radical reform of many others.

From Pennsylvania Edsall went to St. Louis as Professor of Preventive Medicine, and his part in the reform of that medical school is both controversial and fascinating.

,Edsall's appointment in 1912 to a double post at Harvard and the Massachusetts General Hospital brought him to Boston -the field of his major contributions. This remarkable period was the day of such people as Harvard's Walter Cannon, Otto Folin, Harvey Cushing, Alice Hamilton, L. J. Henderson. It saw the founding of the School of Public Health, the major endowment of the Medical School. In his ten years at the hospital and his seventeen years as dean, as in his influence as a trustee of the Rockefeller Foundation, Edsall gave direction to many developments in American medicine which bear his mark to this day.

With The Pioneers (1823), Cooper initiated his series of elegiac romances of frontier life and introduced the world to Natty Bumppo (or Leather-stocking). Set in 1793 in New York State, the novel depicts an aging Leather-stocking negotiating his way in a restlessly expanding society. In his introduction, Robert Daly argues for the novel’s increasing relevance: we live in a similarly complex society as Cooper’s frontier world, faced with the same questions about the limits of individualism, the need for voluntary cooperation, and stewardship of the environment.

The John Harvard Library edition reproduces the authoritative text of The Pioneers in the The Writings of James Fenimore Cooper, published by the State University of New York Press.

Who says you can’t be pious and fashionable? Throughout the Muslim world, women have found creative ways of expressing their personality through the way they dress. Headscarves can be modest or bold, while brand-name clothing and accessories are part of a multimillion-dollar ready-to-wear industry that caters to pious fashion from head to toe. In this lively snapshot, Liz Bucar takes us to Iran, Turkey, and Indonesia and finds a dynamic world of fashion, faith, and style.

“Brings out both the sensuality and pleasure of sartorial experimentation.”
—Times Literary Supplement

“I defy anyone not to be beguiled by [Bucar’s] generous-hearted yet penetrating observation of pious fashion in Indonesia, Turkey and Iran… Bucar uses interviews with consumers, designers, retailers and journalists…to examine the presumptions that modest dressing can’t be fashionable, and fashion can’t be faithful.”
—Times Higher Education

“Bucar disabuses readers of any preconceived ideas that women who adhere to an aesthetic of modesty are unfashionable or frumpy.”
—Robin Givhan, Washington Post

“A smart, eye-opening guide to the creative sartorial practices of young Muslim women… Bucar’s lively narrative illuminates fashion choices, moral aspirations, and social struggles that will unsettle those who prefer to stereotype than inform themselves about women’s everyday lives in the fast-changing, diverse societies that constitute the Muslim world.”
—Lila Abu-Lughod, author of Do Muslim Women Need Saving?

With three-fourths of all poor families headed by women and about 54 percent of single-mother families living below the poverty line, a rethinking of the fundamental assumptions of our much-reviled welfare program is clearly necessary. Here, Linda Gordon unearths the tangled roots of AFDC (Aid to Families with Dependent Children). Competing visions of how and to whom public aid should be distributed were advanced by male bureaucrats, black women's organizations, and white progressive feminists. From their policy debates emerged a two-track system of public aid, in which single mothers got highly stigmatized "welfare" while other groups, such as the aged and the unemployed, received "entitlements."

Gordon strips today's welfare debates of decades of irrelevant and irrational accretion, revealing that what appeared progressive in the 1930s is antiquated in the 1990s. She shows that only by shedding false assumptions, and rethinking the nature of poverty, can we advance a truly effective welfare reform.

China’s modern history has been marked by deep spatial inequalities between regions, between cities, and between rural and urban areas. Contemporary observers and historians alike have attributed these inequalities to distinct stages of China's political economy: the dualistic economy of semicolonialism, rural-urban divisions in the socialist period, and capital concentration in the reform era. In Pivot of China, Mark Baker shows how different states across twentieth-century China shaped these inequalities in similar ways, concentrating resources in urban and core areas at the expense of rural and regional peripheries.

Pivot of China examines this dynamic through the city of Zhengzhou, one of the most dramatic success stories of China’s urbanization: a railroad boomtown of the early twentieth century, a key industrial center and provincial capital of Henan Province in the 1950s, and by the 2020s a “National Central City” of almost ten million people. However, due to the spatial politics of resource concentration, Zhengzhou’s twentieth-century growth as a regional city did not kickstart a wider economic takeoff in its hinterland. Instead, unequal spatial politics generated layers of inequality that China is still grappling with in the twenty-first century.

It used to be a secret that, in its postwar heyday, the Broadway musical recruited a massive underground following of gay men. But though this once silent social fact currently spawns jokes that every sitcom viewer is presumed to be in on, it has not necessarily become better understood.

In Place for Us, D. A. Miller probes what all the jokes laugh off: the embarrassingly mutual affinity between a "general" cultural form and the despised "minority" that was in fact that form's implicit audience. In a style that is in turn novelistic, memorial, autobiographical, and critical, the author restores to their historical density the main modes of reception that so many gay men developed to answer the musical's call: the early private communion with original cast albums, the later camping of show tunes in piano bars, the still later reformatting of these same songs at the post-Stonewall disco. In addition, through an extended reading of Gypsy, Miller specifies the nature of the call itself, which he locates in the postwar musical's most basic conventions: the contradictory relation between the show and the book, the mimetic tendency of the musical number, the centrality of the female star. If the postwar musical may be called a "gay" genre, Miller demonstrates, this is because its regular but unpublicized work has been to indulge men in the spectacular thrills of a femininity become their own.

This book addresses how gender became a defining category in the political and social modernization of Japan. During the early decades of the Meiji period (1868–1912), the Japanese encountered an idea with great currency in the West: that the social position of women reflected a country’s level of civilization. Although elites initiated dialogue out of concern for their country’s reputation internationally, the conversation soon moved to a new public sphere where individuals engaged in a wide-ranging debate about women’s roles and rights.

By examining these debates throughout the 1870s and 1880s, Marnie S. Anderson argues that shifts in the gender system led to contradictory consequences for women. On the one hand, as gender displaced status as the primary system of social and legal classification, women gained access to the language of rights and the chance to represent themselves in public and play a limited political role; on the other, the modern Japanese state permitted women’s political participation only as an expression of their “citizenship through the household” and codified their formal exclusion from the political process through a series of laws enacted in 1890. This book shows how “a woman’s place” in late-nineteenth-century Japan was characterized by contradictions and unexpected consequences, by new opportunities and new constraints.

In this bold new book, Linda McClain offers a liberal and feminist theory of the relationships between family life and politics--a topic dominated by conservative thinkers. McClain agrees that stable family lives are vital to forming persons into capable, responsible, self-governing citizens. But what are the public values at stake when we think about families, and what sorts of families should government recognize and promote?

Arguing that family life helps create the virtues and character required for citizenship, McClain shows that the connection between family self-government and democratic self-government does not require the deep-laid gender inequality that has historically accompanied it. Examining controversial issues in family law and policy--among them, the governmental promotion of heterosexual marriage and the denial of marriage to same-sex couples, the regulation of family life through welfare policy, and constitutional rights to reproductive freedom--McClain argues for a political theory of the family that embraces equality, defends rights as facilitating responsibility, and supports families in ways that respect men's and women's capacities for self-government.

Today we associate prejudice with ignorance and bigotry and consider it a source of injustice. So how can prejudice have a legitimate place in moral and political judgment? In this ambitious work, Adam Sandel shows that prejudice, properly understood, is not an unfortunate obstacle to clear thinking but an essential aspect of it. The aspiration to reason without preconceptions, he argues, is misguided.

Ranging across philosophy from Aristotle to Heidegger and Gadamer, Sandel demonstrates that we inherit our "prejudice against prejudice" from the Enlightenment. By detaching reason from habit and common opinion, thinkers such as Bacon, Descartes, and Kant invented prejudice--as we understand it today--as an obstacle to freedom and a failure to think for oneself.

The Place of Prejudice presents a powerful challenge to this picture. The attempt to purge understanding of culture and history leads not to truth, Sandel warns, but to shallowness and confusion. A purely detached notion of reason deprives judgment of all perspective, disparages political rhetoric as mere pandering, and denies us the background knowledge we need to interpret literature, law, and the past. In a clear, eloquent voice, Sandel presents instead a compelling case for reasoning within the world.

This volume considers the significance of stone monuments in Preclassic Mesoamerica, focusing on the period following the precocious appearance of monumental sculpture at the Olmec site of San Lorenzo and preceding the rise of the Classic polities in the Maya region and Central Mexico.

By quite literally “placing” sculptures in their cultural, historical, social, political, religious, and cognitive contexts, the seventeen contributors utilize archaeological and art historical methods to understand the origins, growth, and spread of civilization in Middle America. They present abundant new data and new ways of thinking about sculpture and society in Preclassic Mesoamerica, and call into question the traditional dividing line between Preclassic and Classic cultures. They offer not only a fruitful way of rethinking the beginnings of civilization in Mesoamerica, but provide a series of detailed discussions concerning how these beginnings were dynamically visualized through sculptural programming during the Preclassic period.

A mere "symbol" of medicine--the sugar pill, saline injection, doctor in a white lab coat--the placebo nonetheless sometimes produces "real" results. Medical science has largely managed its discomfort with this phenomenon by discounting the placebo effect, subtracting it as an impurity in its data through double-blind tests of new treatments and drugs. This book is committed to a different perspective--namely, that the placebo effect is a "real" entity in its own right, one that has much to teach us about how symbols, settings, and human relationships literally get under our skin.

Anne Harrington's introduction and a historical overview by Elaine Shapiro and the late Arthur Shapiro, which open the book, review the place of placebos in the history of medicine, investigate the current surge in interest in them, and probe the methodological difficulties of saying scientifically just what placebos can and cannot do. Combining individual essays with a dialogue among writers from fields as far-flung as cultural anthropology and religion, pharmacology and molecular biology, the book aims to expand our ideas about what the placebo effect is and how it should be seen and studied. At the same time, the book uses the challenges and questions raised by placebo phenomena to initiate a broader interdisciplinary discussion about our nature as cultural animals: animals with minds, brains, and bodies that somehow manage to integrate "biology" and "culture," "mechanism" and "meaning," into a seamless whole.

“Fundamental changes are needed in American formal education,” writes the former Dean of the Harvard Graduate School of Education, “yet the resistance to these changes is neither mindless nor conspiratorial.” Generally speaking, Americans are content with schools as they are, convinced that they well serve society's (albeit ill-defined) symbolic and economic needs. Most people who do complain are protesting the schools' failure to deliver on their existing promises; they are not demanding that schools change their basic goals. Theodore Sizer suggests that the sloppy drift of purpose prevalent in American education today could be corrected by carefully articulating the ends of education, relating these to public aspirations and beliefs.

Sharpen the focus of the schools, he recommends, and separate the different kinds of learning in different places. A single school cannot simultaneously provide for the learning of intellectual power, personal agency (the ability to “make it”), and joy (the capacity for pleasure). What is required, he argues, are multiple schools, each focusing on limited ends. His book is not a noisy indictment but a dispassionate exploration that moves beyond outrage to a balanced appraisal of why American education is the way it is and how it might be different. His argument is both reasonable and provocative.

“Everyone is occupied, consciously or unconsciously, with identity—one’s origin and the question of one’s place in humankind and society of the past, present, and future. Identity and memory are not stable and objective things, but representations or constructions of reality related to a particular interest, such as class, gender, of power relations. Identity is problematic without history and without the commemoration of history, and of course such remembrance may distort historical events and facts. When dealing with gardens, a substantial part of our physical environment, there are always unspoken questions of identity.”

Places of Commemoration examines commemorative sites of different character, including gardens, landscapes, memorials, cemeteries, and sites of former Nazi concentration camps, detailing the ideas behind the creation of memorials and monuments and the struggles over the narratives they present.

An ancient compendium of ancient philosophy.

Placita (Tenets), generally attributed to an author named Aëtius and dating from the late first or early second century AD, was a compendium setting out in summary fashion the principal doctrines and opinions of philosophers and philosophical schools in response to questions and topics in the domain of natural philosophy. Now lost, Placita can be largely reconstructed from the work of three authors working in the period from the second to the fifth century (Pseudo-Plutarch, Stobaeus, and Theodoret) who quote from it extensively.

Placita is organized into five books: First Principles; Cosmology; Meteorology and the Earth; Psychology; and Physiology. Each chapter contains a list of short opinions or tenets, which are ascribed to an individual philosopher and/or school and usually arranged in sections that stress the variety and contrast of the teachings concerned.

Designed as a multi-purpose resource, Placita long served as a manual of neatly packaged doxographic material on a wide variety of topics, to be used for study, as an aide-mémoire, for displays of erudition, for persuasion in rhetorical or apologetic contexts, and for personal enlightenment, and it remains a valuable source for our knowledge of Presocratic and Hellenistic philosophy.

This edition of Aëtius’ Placita offers a fresh translation, ample annotation, and a text fully informed by the latest scholarship.

Intense heat and drought in the summer of 1988…greenhouse warming…acid rain…the ozone hole…rain forest destruction…Hurricane Hugo… The “endangered Earth” is making headlines around the world, and we are aware as never before of the fragility of the global environment and our own vulnerability to climate change. Yet, despite the technological advances of the last three decades, our knowledge of how the Earth’s systems work and interact remains incomplete at best. To determine environmental policies for the future, we need more information and better global climate models.

In Planet Earth, D. James Baker provides a concise, up-to-date overview of the ongoing international research efforts that will improve our ability to predict global climate change. In straightforward terms, Baker describes remote sensing from space. He reviews extant space-based satellites and their instruments and describes the areas in which operational and research missions are gathering ever-increasing data—on Earth–sun interaction, land vegetation patterns, ocean color, temperature, the atmosphere, the ice sheets of the polar regions, the shape and motion of the Earth’s crust, the Earth’s gravity field—which fill in gaps in our knowledge even as they raise new questions about critical global processes. In view of these questions and the subsequent need for more accurate global models, the satellite networks being planned for the 1990s will require state-of-the-art instrumentation, a new generation of supercomputers, and a high level of international cooperation if they are to succeed. Baker focuses on the United States initiative, Mission to Planet Earth, a long range attempt to study the planet as a whole using polar-orbiting, geostationary, and special orbit satellites coupled with a network of ground stations. In the concluding chapter, the author looks to the next century and examines the difficult long-term problems-of national security, technology transfer, data dissemination, cost, international coordination—that could undermine the achievement of the global operational system he proposes.

Planet Earth is a timely, well-illustrated introduction to Earth-observing satellite technology for the nonspecialist and specialist alike. It distills complex information that is otherwise available only in the technical literature. For those who follow space research, it will prove an indispensable guide.

Planet Without Apes demands that we consider whether we can live with the consequences of wiping our closest relatives off the face of the Earth. Leading primatologist Craig Stanford warns that extinction of the great apes—chimpanzees, bonobos, gorillas, and orangutans—threatens to become a reality within just a few human generations. We are on the verge of losing the last links to our evolutionary past, and to all the biological knowledge about ourselves that would die along with them. The crisis we face is tantamount to standing aside while our last extended family members vanish from the planet.

Stanford sees great apes as not only intelligent but also possessed of a culture: both toolmakers and social beings capable of passing cultural knowledge down through generations. Compelled by his field research to take up the cause of conservation, he is unequivocal about where responsibility for extinction of these species lies. Our extermination campaign against the great apes has been as brutal as the genocide we have long practiced on one another. Stanford shows how complicity is shared by people far removed from apes’ shrinking habitats. We learn about extinction’s complex links with cell phones, European meat eaters, and ecotourism, along with the effects of Ebola virus, poverty, and political instability.

Even the most environmentally concerned observers are unaware of many specific threats faced by great apes. Stanford fills us in, and then tells us how we can redirect the course of an otherwise bleak future.

Before the First World War, the British Admiralty conceived a plan to win rapid victory in the event of war with Germany-economic warfare on an unprecedented scale.This secret strategy called for the state to exploit Britain's effective monopolies in banking, communications, and shipping-the essential infrastructure underpinning global trade-to create a controlled implosion of the world economic system.

In this revisionist account, Nicholas Lambert shows in lively detail how naval planners persuaded the British political leadership that systematic disruption of the global economy could bring about German military paralysis. After the outbreak of hostilities, the government shied away from full implementation upon realizing the extent of likely collateral damage-political, social, economic, and diplomatic-to both Britain and neutral countries. Woodrow Wilson in particular bristled at British restrictions on trade. A new, less disruptive approach to economic coercion was hastily improvised. The result was the blockade, ostensibly intended to starve Germany. It proved largely ineffective because of the massive political influence of economic interests on national ambitions and the continued interdependencies of all countries upon the smooth functioning of the global trading system.

Lambert's interpretation entirely overturns the conventional understanding of British strategy in the early part of the First World War and underscores the importance in any analysis of strategic policy of understanding Clausewitz's "political conditions of war."

This impressive scholarly debut deftly reinterprets one of America's oldest symbols--the southern slave plantation. S. Max Edelson examines the relationships between planters, slaves, and the natural world they colonized to create the Carolina Lowcountry.

European settlers came to South Carolina in 1670 determined to possess an abundant wilderness. Over the course of a century, they settled highly adaptive rice and indigo plantations across a vast coastal plain. Forcing slaves to turn swampy wastelands into productive fields and to channel surging waters into elaborate irrigation systems, planters initiated a stunning economic transformation.

The result, Edelson reveals, was two interdependent plantation worlds. A rough rice frontier became a place of unremitting field labor. With the profits, planters made Charleston and its hinterland into a refined, diversified place to live. From urban townhouses and rural retreats, they ran multiple-plantation enterprises, looking to England for affirmation as agriculturists, gentlemen, and stakeholders in Britain's American empire. Offering a new vision of the Old South that was far from static, Edelson reveals the plantations of early South Carolina to have been dynamic instruments behind an expansive process of colonization.

With a bold interdisciplinary approach, Plantation Enterprise reconstructs the environmental, economic, and cultural changes that made the Carolina Lowcountry one of the most prosperous and repressive regions in the Atlantic world.

Here is the first detailed investigation of plantation slave life in Barbados from earliest times until 1838. The authors have visited slave village sites, and their intensive excavation of a slave cemetery has yielded a wealth of material pertaining to mortuary practices and other dimensions of social and material life. Handler and Lange have also examined and extensively integrated the written records to amplify and cross-check their findings.

Based on the methodologies of archaeology, history, and ethnography, Plantation Slavery in Barbados explores new ways to reconstruct the culture of a social group that left few historical records. As a description of the organization and development of the plantation system in Barbados, it is a model work in the burgeoning fields of slavery studies, historical anthropology, and Caribbean history.

Plants seldom figure in the grand narratives of war, peace, or even everyday life yet they are often at the center of high intrigue. In the eighteenth century, epic scientific voyages were sponsored by European imperial powers to explore the natural riches of the New World, and uncover the botanical secrets of its people. Bioprospectors brought back medicines, luxuries, and staples for their king and country. Risking their lives to discover exotic plants, these daredevil explorers joined with their sponsors to create a global culture of botany.

But some secrets were unearthed only to be lost again. In this moving account of the abuses of indigenous Caribbean people and African slaves, Schiebinger describes how slave women brewed the "peacock flower" into an abortifacient, to ensure that they would bear no children into oppression. Yet, impeded by trade winds of prevailing opinion, knowledge of West Indian abortifacients never flowed into Europe. A rich history of discovery and loss, Plants and Empire explores the movement, triumph, and extinction of knowledge in the course of encounters between Europeans and the Caribbean populations.

Inspiration, happy accidents, and outright obsessions have all had their way with gardens—but nothing has done more to shape the modern garden than plants themselves. In a story that ranges from continent to continent and spans four centuries, botanist and gardener David Stuart reveals how the garden as we know it was created not by garden designers but by ordinary gardeners responding to exotic and novel plants that suggested new spaces, places, and means of display. The history begins with two earth-changing events—the establishment of colonies in the Americas and the spread of the Turkish empire. Both brought the first astonishing wave of flowering exotics to gardens across Europe. Stuart relates how, over the following centuries, the influx of new plants inspired a frenzy of hybridization (at first by a new breed of gardener, the “florist,” later by nurserymen), which in turn led to such features as the familiar herbaceous border, flower bed, and rose garden, as well as the now little-known rockery, shrubbery, and “wilderness.”

From the Dutch tulip mania, the eighteenth-century European passion for “American gardens,” and on to the rhododendron craze of the nineteenth century, Stuart’s book traces the shape of the modern garden as it changed with the fashion, returning at last to classic, cottage garden varieties long neglected in favor of the foreign and new. In conclusion, Stuart looks at plant prospecting today—now that the collecting of plants may prove essential to protecting botanical diversity and preserving plant species rapidly disappearing from the wild.

Winner of the Gustave O. Arlt Award in the Humanities
Winner of the Istvan Hont Book Prize

An ambitious reinterpretation and defense of Plato’s basic enterprise and influence, arguing that the power of his myths was central to the founding of philosophical rationalism.

Plato’s use of myths—the Myth of Metals, the Myth of Er—sits uneasily with his canonical reputation as the inventor of rational philosophy. Since the Enlightenment, interpreters like Hegel have sought to resolve this tension by treating Plato’s myths as mere regrettable embellishments, irrelevant to his main enterprise. Others, such as Karl Popper, have railed against the deceptive power of myth, concluding that a tradition built on Platonic foundations can be neither rational nor desirable.

Tae-Yeoun Keum challenges the premise underlying both of these positions. She argues that myth is neither irrelevant nor inimical to the ideal of rational progress. She tracks the influence of Plato’s dialogues through the early modern period and on to the twentieth century, showing how pivotal figures in the history of political thought—More, Bacon, Leibniz, the German Idealists, Cassirer, and others—have been inspired by Plato’s mythmaking. She finds that Plato’s followers perennially raised the possibility that there is a vital role for myth in rational political thinking.

What is the best possible society? How would its rulers govern and its citizens behave? Such questions are sometimes dismissed as distractions from genuine political problems, but in an era when political idealism seems a relic of the past, says Jonny Thakkar, they are more urgent than ever. A daring experiment in using ancient philosophy to breathe life into our political present, Plato as Critical Theorist takes seriously one of Plato’s central claims: that philosophers should rule. What many accounts miss is the intimate connection between Plato’s politics and his metaphysics, Thakkar argues. Philosophy is the activity of articulating how parts and wholes best fit together, while ruling is the activity that shapes the parts of society into a coherent whole conducive to the good life. Plato’s ideal society is thus one in which ideal theory itself plays a leading role.

Today’s liberal democracies require not philosopher-kings legislating from above but philosopher-citizens willing to work toward a vision of the best society in their daily lives. Against the claim that such idealism is inherently illiberal, Thakkar shows that it is fully compatible with the liberal theories of both Popper and Rawls while nevertheless pushing beyond them in providing a new vantage point for the Marxian critique of capitalism.

The Platonic Theology is a visionary work and the philosophical masterpiece of Marsilio Ficino (1433-1499), the Florentine scholar-philosopher-magus who was largely responsible for the Renaissance revival of Plato. A student of the Neoplatonic schools of Plotinus and Proclus, he was committed to reconciling Platonism with Christianity, in the hope that such a reconciliation would initiate a spiritual revival and return of the golden age. His Platonic evangelizing was eminently successful and widely influential, and his Platonic Theology, translated into English for the first time in this edition, is one of the keys to understanding the art, thought, culture, and spirituality of the Renaissance.

This is the fifth of a projected six volumes.

The Platonic Theology is a visionary work and the philosophical masterpiece of Marsilio Ficino (1433-1499), the Florentine scholar-philosopher-magus who was largely responsible for the Renaissance revival of Plato.

A student of the Neoplatonic schools of Plotinus and Proclus, he was committed to reconciling Platonism with Christianity, in the hope that such a reconciliation would initiate a spiritual revival and return of the golden age. His Platonic evangelizing was eminently successful and widely influential, and his Platonic Theology, translated into English for the first time in this edition, is one of the keys to understanding the art, thought, culture, and spirituality of the Renaissance.

The Platonic Theology is a visionary work and the philosophical masterpiece of Marsilio Ficino (1433-1499), the Florentine scholar-philosopher-magus who was largely responsible for the Renaissance revival of Plato. A student of the Neoplatonic schools of Plotinus and Proclus, he was committed to reconciling Platonism with Christianity, in the hope that such a reconciliation would initiate a spiritual revival and return of the golden age. His Platonic evangelizing was eminently successful and widely influential, and his Platonic Theology, translated into English for the first time in this edition, is one of the keys to understanding the art, thought, culture, and spirituality of the Renaissance.

This sixth and final volume of the I Tatti Renaissance Library edition includes comprehensive indexes to the whole work.

The Platonic Theology is a visionary work and the philosophical masterpiece of Marsilio Ficino (1433–1499), the Florentine scholar-philosopher-magus who was largely responsible for the Renaissance revival of Plato.

A student of the Neoplatonic schools of Plotinus and Proclus, he was committed to reconciling Platonism with Christianity, in the hope that such a reconciliation would initiate a spiritual revival and return of the golden age. His Platonic evangelizing was eminently successful and widely influential, and his Platonic Theology, translated into English for the first time in this edition, is one of the keys to understanding the art, thought, culture, and spirituality of the Renaissance.

The Platonic Theology is a visionary work and the philosophical masterpiece of Marsilio Ficino (1433-1499), the Florentine scholar-philosopher-magus who was largely responsible for the Renaissance revival of Plato.

A student of the Neoplatonic schools of Plotinus and Proclus, he was committed to reconciling Platonism with Christianity, in the hope that such a reconciliation would initiate a spiritual revival and return of the golden age. His Platonic evangelizing was eminently successful and widely influential, and his Platonic Theology, translated into English for the first time in this edition, is one of the keys to understanding the art, thought, culture, and spirituality of the Renaissance.

Plato’s Four Muses reconstructs Plato’s authorial self-portrait through a fresh reading of the Phaedrus, with an Introduction and Conclusion that contextualize the construction more broadly. The Phaedrus, it is argued, is Plato’s most self-referential dialogue, and Plato’s reference to four Muses in Phaedrus 259c–d is read as a hint at the “ingredients” of philosophical discourse, which turns out to be a form of provocatively old-fashioned mousikê.

Andrea Capra maintains that Socrates’s conversion to “demotic”—as opposed to metaphorical—music in the Phaedo closely parallels the Phaedrus and is apologetic in character, since Socrates was held responsible for dismissing traditional mousikê. This parallelism reveals three surprising features that define Plato’s works: first, a measure of anti-intellectualism (Plato counters the rationalistic excesses of other forms of discourse, thus distinguishing it from both prose and poetry); second, a new beginning for philosophy (Plato conceptualizes the birth of Socratic dialogue in, and against, the Pythagorean tradition, with an emphasis on the new role of writing); and finally, a self-consciously ambivalent attitude with respect to the social function of the dialogues, which are conceived both as a kind of “resistance literature” and as a preliminary move toward the new poetry of the Kallipolis.