Philosophy Books

I have read Pascal's Pensees 2 times now - and cannot but marvel at his depth and Truth. I have been blessed with languages and been able to read this monumental work in its original language of French. The translated book though is good and detracts not from the clear thoughts propounded. Truly an Apologist before any other, Pascal will with clarity, wit, logic and sarcasm, point out the faults of man, his need of God and why there is only one true God. Like a modern Solomon, Pascal states with simplicity many a timeless truth about the human condition. So much of this book could be used as quotes to guide nearly all facets of our lives. This is a must-read for those with an interest either in apologetics or truth.

I first picked up Pascal's Pensees because I was intrigued by his reputation as a genius of physics and mathematics. I was not very far into it before I realized that I was reading a Christian spiritual classic, in its own right.

Perhaps because Pascal was such a brilliant physicist and mathematician, his Pensees resonate with my very modern soul, steeped as it is in the scientific mode of thought.

He understands the restlessness of the modern soul in his comments on "diversion" - "If our condition were truly happy we should not need to divert ourselves from thinking about it." And again - "The sole cause of man's unhappiness is that he does not know how to stay quietly in his room." These things are at least as pertinent in the 21st century as they were in the 17th.

His comments on reason (and its limitations) are very sharp - "Reason's last step is the recognition that there are an infinite number of things which are beyond it." Pascal was a world-class scientist of his day, and yet he was very much aware of what reason was and was not capable of.

I especially liked his comments on "The Hidden God" - "[We see] too much to deny and not enough to affirm." Or again, "What can be seen on earth indicates neither the total absence, nor the manifest presence of divinity, but the presence of a hidden God. ... to know that one has lost something one must see and not see; such precisely is the state of nature."

He is also very perceptive in his comments on the simultaneous greatness and smallness, glory and corruption, of human nature.

And I haven't even mentioned the two most famous passages, "The Wager" and "Reasons of the Heart"; this book is dense with nuggets of pure gold.

The Pensees can seem very disjointed, because, in his lifetime, Pascal merely wrote down his thoughts as they occurred to him. What we have are essentially his notes; he died before he could organize them into a coherent work, or develop some of his more obscure themes. A lot falls on the editor/translator to make sense of the material he has to work with, and I think A.J. Krailsheimer has done an admirable job.

This is a wonderful book, and justly counted a classic.

Before actually reading "Pensees," I knew Blaise Pascal and his "Pensees" only from snippets of quotes such as, "The heart has its reason of which reason knows nothing" and from "Pascal's Wager": better to risk believing in God and living with Him for all eternity and being wrong, then risk not believing in God and living apart from Him in all eternity and because you were wrong.

Having read him, I know now that the quote and wager just mentoned, though only snippets, do summarize his brilliance and his beauty. Like few others, Pascal fuses head and heart in his defense of Christianity. His ability is likely due to his brilliant mind that on November 23, 1654, from 10:30 PM to 12:30 AM encountered God in a mysterious, mystical experience that he could only describe with the one-word epitaph: "Fire."

For the rest of his brief life (he died at age 39), the fire in his soul and the genius of his mind merged in the "writing" of "Pensees." I place "writing" in quotation marks because Pascal's early death never allowed him to finish "Pensees." What we have is akin to his outline (though 325 pages in length!). Imagine if he had actually finished it. Pascal, ever the absent-minded professor, would have a thought run through his mind, write it down, cut it in a strip, and splice it in with other similar subject headings.

It's helpful to understand this before reading "Pensee" for what you find is brilliant disorder--an incomplete sentence here, half a thought there, then long and insightful paragraphs here. In other words, you do need to wade through the unusual design of the book, but in the wading you will find oceans of depth that flood both your heart and your head with passion and reason to love and know God.

Pascal's "real world" arguments for God are the most rationally and personally compelling ones that I have ever read. Pascal honestly faces the reality that we see God only in part and that by evidence alone, whether of reason or nature or both, we might just as well conclude that there is no God (the atheists), or that He is not loving, or not powerful, or that He is disinterested (Deism), or dispassionate (the Greek philosophers). He then explains that God reveals enough in nature to cause us to perceive His existence and to perceive that we are finite and fallen. Nature, according to Pascal, points more to the Mediator--Christ--the One who reveals the hidden God as a God of holiness and love, and the One who reveals us as God's prodigal children who need to come home.

Reviewer: Dr. Robert W. Kellemen is the author of "Soul Physicians: A Theology of Soul Care and Spiritual Direction," "Spiritual Friends: A Methodology of Soul Care and Spiritual Direction," and the forthcoming "Sacred Companions: A History of Soul Care and Spiritual Direction."

My profile- No qualifications as a philosophy critic whatsover

I write this review based on my own experiences while reading it in my early 20's... I was blessed with the time and the setting for it was done in a remote beach town here in Venezuela...indeed if there ever was a good time to read the Pensees it was during this period, where I had the time to read the philosophy, where the spirit was eagerly looking for its tools to discover truth..

The Pensees are even more applyable today (at my 40s) than back then.. its true I no longer follow the precepts of the Roman Catholic Church as I did back then.. to outgrow your religion, your nationality and your family is to me a necessary part of existence.. its ok if you go back to any of them later, but the trip has to be made... and to make this trip this is the book!! sure, it has compelling arguments to turn you into a christian.. but then again, the arguments are compelling for any religion that uses them.. I do not want to give you an impression that this is about religion only.. they are some many themes.. chose your existencialism poetry (young readers take note).. use practical psycology as to classify manking perception modes... laugh at the imagination is a an imperfect tool that exerts its mastery here and wide..

For thousands of years humanity has been searching for the presence of an invisible God. Blaise Pascal's "Pensees" is an excellent book describing why God's presence in our lives is so important. Even though I disagree with Pascal's reasoning concerning the defense and support of the Christian faith, he comes across as someone interested in the well-being and happiness of others, which makes it possible for "Pensees" to be beneficial to people of all faiths.
Pascal reminds us that people have been trying to find happiness, through worship, for many years. People have worshipped idols like wood, clay, stone and religious figures. Pascal's intention is to extend the idea that the need to worship someone or something is a natural fixation installed in us. Man's need to worship someone or something must then be due to the fact that God exists.
Pascal's "Pensees" suggests that we need God's help to be happy and to settle many of our own internal wars. Pascal points out that people fight with their own selfishness as well as that of others. He reminds us that the injustices, tyranny and irrational wars of the world have caused much distress. Pascal points out three troublesome questions humanity has struggled with: what is my purpose in life, where is my life going and how much time do I have left?
Pascal sheds light on the three types of people in the world and how God's presence in their lives is needed for their happiness. He tells us that people who have found God are reasonable and happy. Those who have not found God but continue to seek God are unhappy and reasonable, and those who leave God out of their lives are unreasonable and unhappy. Pascal is trying to relate to us that true happiness comes from knowing and understanding our creator.
Pascal, with his wager, intends to show how people have nothing to lose or possibly everything to gain when they put their faith in the Christian God. Although, he argues total destruction may find those who choose not to devote themselves to the Christian faith. As I stated, I disagree with the one-sidedness of Pascal's wager. If we look at Pascal's wager from a religiously neutral standpoint, we can eliminate the fallacy of the wager. Therefore, to put your faith in the "Creator of All Things" can only bring about a relationship with the true God.
Pascal's Pensees is a challenging book that if looked at with the right perspective depicts that happines can be found when a relationship is established with the true God. Pascal's "pensees", consists of ideas that can be useful if applied to our lives in a positive and non-prejudicial way.

Difference and Repetition is the most brilliant work of philosophy I have read. However the book does rely on a huge amount of background knowledge which took my over a year and a half to compile. My advice for any reader attempting to read D&R is to read Manuel DeLanda's Intensive Science and Virtual Philosophy. All of the obscure references to mathematical and scientific concepts are throuroughly explicated in DeLandas book. I can honestly say that if it were not for Intensice Philsosophy and Virtual Science I would not have been able to comprehend the key philosophical concepts deployed in D&R such as singlarities as pre-individual attractors and the nature of the virtual.

D&R is a work which may require intense effort from the reader, as none of the concepts are adequately explained by deleuze himself. But the challenge is most rewarding as the book gives you the concepts to think about a world without pre established identities and stabilities. Only now is science beginning to comprehend the universe as inherently random and dynamical which gives rise to complex self organizing systems.

A classic of modern philosophy and a brilliant achievement by an author who thought outside all contemporary philosophical trends to overthrow the 'father' of philosophy: Plato.

Much worth the effort, if a 19 year old Undergraduate can make sense of this book then anyone with enough time, patience and conceptualisation should be able to master this brilliant work.

It took me reading Deleuze's books on Kant, Bergson, Nietzsche, Foucault and his collaborations with Guattari in Thousand Plateaus and Anti-Oedipus to finally get through this book . Difference and Repetion explains all the others, but is incredibly dense and in no way an introduction to his thinking. If you're familiar with his project, however, then this brings the rest of his readings into focus.
It's in this book that Deleuze gets as close as he ever comes to replying to Hegel, and in that sense it's here that he contends with the master and the dialectic--a battle or contest characteristic of his French compatriots (see Vincent Descombes' fantastic book: Modern French Philosophy; and Michael Hardt's summary of the early Deleuzian projects: Gilles Deleuze: An Apprenticeship in Philosophy). Difference and repetition are such an alternative to the dialectic that they're difficult to grasp without a serious grounding in metaphysics (see his books on Kant and Hume especially), Spinoza, and Bergson.
Deleuze wants to show that there is a materiality of expression that is also a movement within time, an unfolding that is also a becoming ( and in this sense in contrast to Being). This movement image (which founds his analysis in the Cinema books) grounds for Deleuze a transcendental empiricism, which is to say a non-conceptual and material, positive and affirmative idea of thought. Read his books on Kant and Hume first for an overview of his critique of representation.
I think this book is stunning, and i hope to read it over and over. The first three chapters are incredible, and amount to nothing short of a complete undoing of representational thought, or what he characterizes as a logic of the same.

Difference and repetition struck me as nothing I've ever read before has struck me. The fun thing about "reading" it, is that, when you think about it, the act of reading itself makes understanding parts of this work more clear. Reading this becomes a "machinic" activity as it were: immediate, affective, with its own unpredictability, with many gaps, moments of insight, despair, and so on. It seems contradictory, because I think it is the most rigorous and analytic of all of Deleuzes works. But it is immensely dense, as other reviewers also say.
It is certainly the crucial work in his oeuvre. Really if you have tried it a few times, you will notice that many ideas of his later work are based on the crucial notions of this grand exploration. Anti-Oedipe is such a delight to read and easy to understand after this one.

And I think it is good for those who want to approach Deleuze's thought, to start with the Anti-Oedipus and Mille Plateaux, then read some of the smaller and intensive works (What is philosophy, Leibniz et le Baroque). Then try this book. You will get many references and want to read all others once again.

It is clearly in this work that you will find the first monstrous and frontal attack against Hegel's dialectic. The fun thing is that this is a complete "anti-work". Every conceivable concept of modern philosophy (from the concept of "common sense", "history", or "being") gets an "anti", with which Deleuze consistently builds his grand idea of the immediate, the pre- or non-representational and the virtual--against any metaphysics. It is moreover his first, and I think also his last work where he builds his philosophy in a consistent manner.
After this one, I think he started exploring fragments of his thought more deeply, in his other works, which are derivatives so to speak. This is his goodbye to classic French philosphy (strong tradition of exploring the "history of philosophy") and his entrée into his own experimentation with the concepts he just developed.
To conclude, just some practical notes. The problem with the book is that, unlike his other works, you have to read all of it (because it is so consistent). This makes it a project for months, or even years. Good luck.

This is (arguably) the most important work written by Deleuze for a reason that seems to me is often obscured or merely forgotten: it is (maybe) the only work that seeks to lay the foundation for a systematic treatment of `difference' and by ex-tension (or in-tension) `repetition'. It does not seek to derive `difference' and `repetition' (simply) from identity and the in-dividual. It seeks to think of `difference' and `repetition' in themselves. And this is what is important here: thinking (and not some petty play of figures and words in the frontal attacks or soul mating with particular thinkers) in its rhizomatic form rather than its arborescent one.

What is therefore central in this work is `idea', and (therefore) `perception'. In simple terms, Deleuze has managed to provide us with some foundational links with the philosophies of mind, language and time (and moreover besides). He has given to the philosophy of difference a central and unifying role (across such and other disciplines) to play.

In this sense `difference' and `repetition' are not only (simply) linked between them (in the sense that one leads to the other), but also linked with other important notions usually discussed and developed in other (philosophical) disciplines. Let me provide some brief indications.

Chapter 1 is concerned with `difference', not as mere `diversity', `otherness' or `negation', bur rather as `general' or `specific' difference, where the latter refers to the moment when difference is reconciled with the concept in general. In this manner, Deleuze sees `difference' as a concept of reflection in relation to `representation' that involves `movement'. He further discusses the notion of `eternal return' and questions the adoption of a `meta-viewpoint' for thinking about `difference' and `repetition' - the latter being the relation between originals and simulacra.

In chapter 2, Deleuze lays out the relation between (the dualities) `repetition' and `sensing', `habit', and `difference', under the guise that "difference inhabits repetition", in that it "lies between two repetitions" (p.76). He also makes the distinction between `natural' and `artificial' signs, hence the distinction between two types of `difference', one being the expression of the other. In parallel, he distinguishes `active' from `passive' synthesis (relative to time) in that "the activity of thought applies to a receptive being, to a passive subject" (p.86). Finally drawing on Bergson, he distinguishes the `real' centre from where emanates a series of `perception-images' from a `virtual' centre from where emanates a series of `memory-images'.

Chapter 3 is for Deleuze the most important (sic) because the thinking of `difference' and `repetition' is based on a dogmatic image of thought characterised by eight postulates, each with a dual form, the artificial and the natural.

In Chapter 4, this duality underlies the development of the notion of `idea' in that it is problematic, hence dialectical, an "n-dimensional, continuous, defined multiplicity" (p.182) in a `perplication' as the distinctive and coexistent state of ideas. Each `idea' is thus linked with `difference' and `representation' in that "the representation of difference refers to the identity of the concept as its principle" (p.178). In this manner he makes the claim for the superiority of problematic-questioning approach over the (traditional) hypothetico-apodictic approach because questions are imperatives.

Chapter 5 starts with the claim that "difference is not diversity. Diversity is given, but difference is that by which the given is given, that by which the given is given as diverse" (p.222). Difference is therefore (a given) `intensity' expressed as `extensity'. There is `depth' that unites intensity and extensity. Therefore, `depth' is the intensity of being from where emerge at once extensity and the qualities of being. In this manner Deleuze accepts a dual condition of difference: one natural and one artificial.

In the concluding chapter Deleuze argues that 'representation' is a site of transcendental illusion which comes in four interrelated forms relative to `thought', `sensibility', `idea' and `being'. Hence the problematic of 'grounding' representation and his argument (or Idea) for 'groundlessness', and the justification of the use of (systems of) 'simulacra' as sites for the actualisation of ideas. Hence that of `difference' and `repetition' where the former is not only located between the levels and degrees of the latter, but also has two faces, namely, habit and memory.

Overall, despite the difficulty of the text itself as it takes for granted knowledge of the philosophies of some other thinkers (e.g. Bergson), it is a central text in the philosophy of difference and for just this reason, a text one must have read!

Many people consider this to be the cornerstone of Deleuze's body of work, and in many ways it is. In many ways it is also invaluable, and perhaps the most significant piece of philosophy to emerge in the last half-century (though I don't think so, but I also don't think we're ready for this book yet, so I await Deleuze's Kojeve eagerly). Difference and Repetition is a front to back masterpiece, and on every page Deleuze's colossal creative genius is on full display. But, that doesn't mean you'll like it--in fact, I bet you (in your heart of hearts) won't. And I'm not challenging anyone--I don't even like it. Even stronger: I can't really fathom how it is POSSIBLE to like it. Let me tell you why, if you haven't already tried the beast a few times (in which case you know already).
D&R runs at a pace and a level of sophistication that perhaps no one in the world besides Deleuze himself could completely follow. It is assumed that not only are you familiar with the ins and outs of some of the most obscure aspects of people like Kant, Leibniz, and Bergson--but that you also be familiar with Deleuze's take on those aspects (which I just dont see how you could grasp in any way but superficially from this book). It's also assumed that you have experience in differential calculus and its theoretical underpinnings (granted mostly from Leibniz and Structuralism, but come on, who can really explain what a "singular point" is without it?). And to top all of that off, it is, very apparently (I won't say really) unwieldy and circulates between all of the above mentioned and more and much more in the snap of a finger. No doubt part of the book's affect and greatness, but, no doubt, more than part of the reason why no one can (under)stand it.
I'm not kidding when I say this: D&R is indisputably the most difficult piece of philosophy I've ever read. It will run off 15-20 dense pages at a time that are not just prolix and turgid, but sometimes senselessly so. Yeah, you wrestle with it about three or four times, you have your moments of lucidity, little chunks here and there that are admittedly shining examples of what sort of a writer Deleuze was and would become. But I repeat: you think Kant, Heidegger, Whitehead, Derrida, Jameson, and Hegel are difficult? I swear before everything holy and unholy this book that you might buy today is infinitely more difficult than anything any of them ever wrote.
But don't take my word for it. Try it, and be honest with yourself. Don't just get it so you can say "oh, come on, it's not that bad." Try and explain it, try and give accounts for your explanations, try and tie it all together, or not. Until I see a lucid exposition of this book (like Holland's for AO), I refuse to believe that anyone really likes it or understands its SPIRIT (not of course the letter, which anyone can get, and parrot). Yet--undoubtedly worth every minute of your time. Such is the enigma of Deleuze...

Great resource to help you understand content of Middle range theories.

I ordered the book and received it about the time stated that it should come. It is in excellent condition. The price was great and I so appreciated doing business with you. Keep up the good work.
Grace

I would have given this book 5 stars but I found that when describing the normative theories I found other internet sites gave an easier to read and understand description. The case studies were eye opening and covered just about every ethical topic one would imagine could happen in a business environment. Overall, a good resource.

I purchased this book as required reading for a class and am enjoying its easy style and case studies.

The actual chapter text is a little dry and sometimes confusing, but the layout is good and the case studies at the end of the chapters are VERY interesting and thought-provoking. I may not have gotten through the class with an A if not for the way the book is so well organized and clear.

"What Is Life" is an excellent look into the brilliant mind of one of the greatest scientists of the 20th century, Erwin Schrodinger. This book suggested the existence of DNA. Tell me thats not important!! Also, "Mind and Matter" is an amazing look into human consciousness and will definitely provoke many thoughts. This book contains alot of technical language, so you may want to have a dictionary with you or take down the words you are unfamiliar with. Overall, this book is simply amazing, and I'd recommend it to any intelligent individual.

In "What is Life?" monograph, Schrodinger brilliantly enlightens us with the true concept of life science. He proposes what himself calls "a naive physicist's ideas about organisms." Years before the discovery of double helix structure of DNA, Schrodinger beautifully details how the huge volume of information is related to the structure of what he calls "aperiodic crystal" (what we currently call it "protein structure."

The ideas are still fresh and everybody who really wants to start the REAL and TRUE molecular biology must read this classic. It is astonishing to see how this great thinker and physicist had elaborated, very correctly and properly, to use the statistical tools in physics (statistical physics) to explain the fundamentals of life.

It is an absolute classic from a great legend. Please read and enjoy it.

Schroedinger, one of the great physicists of the 20th Century, applied the knowledge he gained in his own discipline to analyze human life. Based upon lectures that he gave in the 1940s, this brief book contains Schroedinger's fascinating speculations on the nature of life, several of which have proven prophetic (including the discovery of DNA). The reader comes away with the joy of having shared in the workings of a great mind.

Perhaps the most impressive achievement of the book is that it can be readily understood by persons relatively untrained in science or mathematics.

This is another great work of Erwin Schrodinger which gives an insight into the biology of life from a physicist's perspective that inspired scientists like; Francis Crick who discovered the structure of DNA, J.B.S. Haldane, and Roger Penrose. It is clear from this work and other books of Schrodinger that he was one of the few physicists who deeply thought of the inner most secrets of life. This book is divided into two parts: What's Life (7 chapters) and Mind and Matter (6 chapters).

The physicist's most dreaded weapon, the mathematical deduction can not be used for life because it is too complex to be accessible to equations. The orderliness required for the preservation of life does not come by the random heat motions of atoms and molecules, but statistical averages that provide order. Schrodinger asks a simple question; why is life made of so many atoms and not just a few. He offers three examples; higher magnetic fields, increase in molecular population and the error introduced into a reaction rate constant or any other physical parameter would be far too great if only few molecules are involved to form life. Hence orderliness, and of course evolution and diversity of life, requires very large population of molecules.

The world is a construct of our sensations, perceptions, memories; all existing objectively and all scientific knowledge is based on sense of perception and nonetheless the scientific views of material processes formed in this way lack all sensual qualities and can not account for the latter. Theories that are developed from scientific observations of experiments never account for sensual qualities. The sentient, percipient and thinking ego does not figure anywhere in our world picture, because it is itself the world picture. It is identified with the whole and not part of it. The physical world lacks all the sensual qualities that go to make the subject of cognizance. It is colorless, soundless, and impalpable. The world is deprived of everything that makes sense in its in relation to the consciously contemplating, perceiving, and feeling the subject; no personal god can form part of world model that has only became accessible at the cost of removing everything personal from it. God is missing from spacetime picture like sense of perception or ones own personality. Upanisads (Hindu Scripture) states that Atman = Brahman, the personal self equal the all comprehending eternal self. Consciousness never experienced in plural only in the singular, and plurality is merely a series of different aspect of one soul and one conscious produced by a deception (Maya). There is no multiplicity of minds; in reality and truth there is only one mind.

Before and after is not a quality of the world we perceive but pertains to the perceiving mind and don't imply the notion of space and time. After relativity, the notion of before and after reside on the cause and effect relationship. The general directedness of all happenings is explained by the mechanical or statistical theory of heat. The Second Law of Thermodynamics states that order changes to disorder but not disorder to order, and time travels in one direction from past to future, but not future to past. The statistical theory of time has a stronger bearing on the philosophy of time than theory of relativity. The latter presupposes unidirectional flow of time while statistical theory constructs from order of events.


My body functions according to laws of nature, but I direct body motions. The word "I" means to state that I who control the motion of the atoms and molecules according to the Laws of Nature. The uncertainty principle and the lack of causal connection in nature introduce certain features into physical reality. For example, we can not make any factual statement about a physical system without interacting with it which would change the physical state of the system. This explains why no complete description of any physical object is ever possible. These laws have pushed the boundary between the subject and object. In fact subject and object are only one, and no barrier exists. It is the same element that goes to compose my mind and the world. The situation is the same for every mind and its world, in spite of the unfathomable abundance of cross references between them. The world is given to me only once, not one existing and one perceived.

The last chapter gives brief autobiographical sketches of Schrodinger translated by his granddaughter. Schrödinger was deeply philosophical with strong family: He loved and respected his parents. His strong interest in physics and Vedanta philosophy (one of the six schools of Hindu Philosophy) is apparent, but he shy's away from writing about his complex personal life that involved many women and numerous extramarital affairs.

1. Schrödinger: Life and Thought
2. Space-Time Structure (Cambridge Science Classics)
3. A Life of Erwin Schrödinger (Canto original series)
4. Erwin Schrödinger's World View : The Dynamics of Knowledge and Reality (Theory and Decision Library A:)
5. 'Nature and the Greeks' and 'Science and Humanism' (Canto original series)
6. Schrödinger's Philosophy of Quantum Mechanics (Boston Studies in the Philosophy of Science)
7. Schrodinger's Science and the Human Temerament
8. Schrodinger's Kittens and the Search for Reality: Solving the Quantum Mysteries Tag: Author of In Search of Schrod. Cat
9. Statistical Thermodynamics
10. Science and Humanism, Physics in Our Time

I'm wondering why scientists are allowed to give their opinion as scientists about topics they know nothing about as scientists. The beginning of the title ("What is Life") sounds like if Schrodinger can claim anything about the difference between mind and matter as a pure consequence of physics. Too bad, as the rest of the title might make you think that there will be some discussion about why and whether there might be a difference between mind and matter. What remains of mind when you stick to the physics? That would be a very nice question to think about, if only this was the topic of the book...but it's not what is done here.

The book was delivered in a timely manner. I needed it for a class-it was concise though a little boring unless it's your field.

It may not be as complex as some readers are looking for, but it is an excellent place to start when contemplating "Why is THAT art?" You won't get bogged down trying to decipher lots of theory, but you will get some of the art history and the theory that is necessary to understand where the art world is today and what made it that way. Just the right amount of color plates and black & white illustrations to help those unfamiliar with the works mentioned.

The author has tacked an immense subject and skims the surface by discussing some of the many different theories of art. Her desire to keep the discussion straightforward and brief results in sometimes heavy-handed simplification (to the point of dumbing down) the ideas she discusses, but the book is still a useful introduction to thinking about art.

I found myself disappointed with the book in a number of ways, and I'll discuss a couple of them here. First, the author has discussed theory by means of examples, and her choices of artists like Goya and Bacon work well, but some of her other choices (Damien Hirst and Bill Viola, for example) give the book a somewhat dated feel. A second, more significant disappointment, is the author's discussion of museums. A number of her comments seem uninformed and (in one case regarding the Getty) even snarky. The tone of her writing undermined her discussion of important questions such as how museums should balance the goal of showing worthwhile works with the goal of showing works by a representative group of artists. There is a lot of real-world compromise required to get lenders and donors on board so that exhibitions happen, and lenders, donors and exhibition organizers are, in fact, wrestling with these issues daily.

Overall, the book was a good introduction to a number of theories about art, and perhaps it would work as one of the texts to be used in a high school or college survey class. However, anyone with a serious interest in art will be left wanting something more satisfying on a number of levels.

I had to buy this book for class. It's actually a good book. I'm glad I bought it.

On the subject of art (or should it be Art?): Freeland's book is a good and relevant treatment of the issue, low of jargon and high on no nonsense sociology. I was surprised, however, to see no treatment of the historical rise of "nobrow" artistic culture and no philosophical and socio-aesthetic analysis of the phenomenon. In general there was almost no analysis of literature/literary fiction. C'mon, art is not equivalent to the visual culture. Let me just say that this astonishing gap is filled by a magnificent book by Peter Swirski 'From lowbrow to nobrow' which I heartily recommend to those who finished 'But is is art' feeling only partly sated.

I've read a fair amount of self development material, listened to CDs, DVDs, seminars - you name it - and this is as simple as it gets. I read through some of the negative reviews and I respect what those reviewers had to say because what works for one doesn't necessarily work for everybody. I would have to say that I found the material shared by the author to be very practical and she discussed so many topics that I was impressed by the concise, yet hard-hitting information that was shared. Information that if put to use could certainly be pivotal if not life-altering.

I don't think that books can take the place of clinical help. If someone has a serious problem there is no way that a book will solve someone's specific issues. However, as a guideline to positive thinking and progressive living this book so many tools that its possible for a reader to grab on to one thing and make a shift in the right direction. I think that's worth $7 to say the least. This book is worth the read and I highly recommend it.

I found this book to be very helpful. It has made me more aware of how I handle situations and why I handle them in the way I do, and how to improve and enpower myself to be more positive and happy.

I began my personal growth journey years ago. The fact that I missed reading Terry Cole-Whittaker's work surprises me on one hand and delights me on the other...I just finished reading this gem, laughing, breathing deeply, savoring this perspective. It is in such alignment with who and where I am! Being reminded that 'my happiness is my responsibility and is not dependent on your behavior' is but one of the things that affirms that my life experience is an "inside job." I've been listening to Abraham CDs and attending workshops for some years now and when this book was mentioned, I bought one copy for myself and 5 for special people with whom I wanted to share. Her use of the words "God" and "Heavenly Father" initially distracted me. I quickly tranlasted them into "my" vocabulary and "all was truly well!"

The book was very helpful in my search for answers in my quest for self development. The book is a must for the beginner who are questioning there life and the way others influence us with there opinions and ideas.

For those who choose to put their faith in themselves rather than something "out there," I'd like to suggest a couple of excellent titles that will encourage you to disregard what others say/do and build your self-esteem. My hubsand and I (both in our fifties and self-help, motivational junkies) actually had life-changing experiences with Larry Winget's "Shut Up, Stop Whining, and Get A Life" (and yes, Larry believes in God), as well as Randy Gage's "Why You're Dumb, Sick, and Broke." (Randy also has a strong belief system.)

Don't be offended or mislead by the titles. Both men are big-time motivational speakers who really have something to say and who teach you why others want you to buy their opinions . . . and how to build a solid foundation of self-esteem based on your own strengths.

And if you need a solidly-based kick in the derriere, try anything by Tony Robbins. You can't feel bad about yourself listening to or watching Tony.

I hope this helps someone out there . . . .

Teresa Huneke

To Know As We Are Known
By
Parker Palmer


Parker believes there is a "spirituality of education". He believes all learning should not be to the determent of others. He believes that currently our educational system uplifts the thought that "knowledge is power". We use this power in ways that suit our own needs and don't look to the whole of our world. He believes that we have separated the visible world from the invisible world in our educational systems. One way Parker Palmer believes we can remedy this is to see the relatedness in everything. Some of the ways he forms this relatedness is to reduce the objectivity in teaching, create a safe learning environment, form relationships with his students, creates space with the use of silence to draw out learning.
Parker Palmer is very left wing on his view of our present education system. Parker's weakness is manifested in his broad generalizations about the present educational system. Broad generalizations are untruthful for a portion of the group. Whenever you only see the negative in a system you are not seeing what good lies within that system. Parker wants to form relatedness yet he couldn't relate to our present education model. I can see that Parker wanted to emphasize what was negative about our present educational system thus catalyzing change. In this model of education the teacher is seen as a mediator and the student is held more accountable for his own education, thus creating accountability to each other and the world. His view of education is almost a romantic view; it creates a oneness or love with ourselves our community, our world, and our God. This form of facilitating education is used successfully in lots of early childhood family education classes and would be useful in any ministerial training session. This style of facilitating educations makes everyone feel that they have valuable input to the education process. They learn from each other which validates who they are as a person.

This books is extremely inspiring. It has gotten me excited about community again, and in particular how it differentiates the various types of community. This had gotten me excited again about teaching, for it sets teaching into spiritual perspective.

Parker Palmer has created a truly outstanding work with To Know as We Are Known. This work explores the nature of truth, and challenges readers to examine and transform the ways they teach and learn
Palmer's model centers on the premise that truth is neither objective (an object can be manipulated, abused, and co-opted for use to whatever ends we so desire, we do not bear the kind of love that requires responsibility toward objects) nor subjective (subjectivism is the decision to listen only to ourselves in the search for truth, it concedes diversity without calling into dialogue.) Truth is relational. Real truth can only be found in an open willingness to both search out and listen in respect (borne out of non-selfish love) to the subject being learned, the students being taught, and to the future we are creating together.
In order to illustrate the objectivist approach to knowledge, he uses the example of the atomic bomb. He quotes Robert Oppenheimer as saying "The physicists have known sin." The objective way treats knowledge as something self-contained, and takes no responsibility for the outcomes of research or development. He lets the fruits of this way, the example of Hiroshima, stand in stark contrast to a story about 4th century wandering mystics and hermits (the Desert Fathers and Mothers.)
The story is about Abba (Father) Felix, and a group of monks who sought him out for his wisdom. They begged him to give them a word of truth. He was silent for a long time, and then explained that God had withdrawn words of truth from old men, because those who seek them out had no intention of following the truth they received with their lives. The brothers then realized their own intentions and groaned "Pray for us Abba Felix!"
In this example, which becomes a central illustration throughout the book, Abba Felix is not treating truth (in this case religious truth) as an object which he possesses and can dispense to whomever he pleases. Instead, he initiates a relationship with the students, assessing their need- which is not platitudes or gems of wisdom, but a wake-up call- and gives them truth in love that transforms their minds instead of just adding to their store of objective knowledge bits. Palmer describes how this method is applicable not only to religious truth but to all subjects; from treating historical literary figures as friends whose voices need to be listened for in their work, to emphasizing the responsibility to community and future with which scientists need to go about their research.
The style of writing can be a bit complicated at first. This is hardly surprising, as Palmer tells us he has spent his early career writing for Academia. It is, however, well worth the minor effort needed to adjust to the style. Another weakness of this work is the practical application suggestions, Palmer spends only two chapters on them and at that point the book gets less engaging.
Overall, these problems are vastly overshaddowed by the worth of this book. It is transformational, and I wish everyone would read, understand, and be open to its message.

I felt this book was interesting but repetitive. Throughout the book Parker Palmer used the idea of truth as a means to develop a relationship and a healthy educational environment. I continually felt that I wanted new information.

He made some very good points regarding relationships; especially those involved in the educational process. Both teachers and students should act with humility, trust each other, work collaboratively, and transcend the traditional teacher-student relationship.

I appreciated the point made by Palmer, "So the classroom where truth is central will be a place where every stranger and every strange utterance is met with welcome" (74). We can use this as an opportunity to learn from each other. Palmer claims that, "The teacher who offers a single body of data and omits competing evidence closes the learning space" (77).

"To learn is to face transformation" (41). Both students and teachers should be open to learning from each other and preventing any prejudices from interfering with new knowledge gains and growth of oneself in the process.

This book is an excellent guide for the person interested in teaching AND learning. Though Palmer takes an unabashedly Christian viewpoint in developing his approach to pedagogy, the reader need not subscribe to that or any other inflationary metaphysical framework. His critique of "modern" education is consistent in many ways with that of postmodernism and other critical perspectives. Though the author speaks with a communitarian voice (which carries with it other assumptions about the organization of the life-world with which one may not agree), Palmer sketches a new (and needed) subjectivity for the teacher/learner. (The book makes an interesting addition to any reading regime concerned with social epistemology.)

As a new business owner (Goosie Cards), I am always interested in other ways to market my business. The cover of PNI is refreshing...its how I feel about myself, my brand and my company. Having built my company on my personality, it was exciting to celebrate that with Rohit. Part One of the book is wonderful because Rohit gives you a lot of examples of what to do and what not to do based on real life scenarios. You can quickly understand how a company can benefit from being true to their brand's personality. Part One gets you fired up and ready to take action in Part Two! In Part Two, Rohit shares his marketing techniques which helped me take my brand's personality to the next level. These techniques helped guide my creativity in the right direction for my brand's personality. I also gained insight to the power of social media which made the process easy to understand and apply to my business. I loved PNI...it's straight forward and a great tool for entrepreneurs!

In my 13+ years of career as an advertising professional I've had the chance to read some of the greatest books in the field, from which I've learned important theories and concepts. Books written by famous thought leaders who are recognized world round, however because of that very reason, you cannot help to feel (if ever so slightly) that these concepts will remain a theory and will not completely be grounded in the real world.
That's why a book like Personality not included becomes so relevant to professionals today. Not only does it covers very important concepts, thoughts and lessons; all illustrated with real life, up to date examples that help you think about your brand in a more real way, you get inspired by the fact that these ideas and thoughts come from a thought leader that also happens to be a professional like you, who even in some cases, manages the same brands and clients that you do. And this can make all the difference. It's like having coffee with a colleague who can help you think about your company or brand in a new or different way.

Kudos to Rohit Bhargava for writing a handy guide to marketing in what he calls the "social media era."

Gone is the era of one-way communication in which corporations conveyed carefully scripted brand identity to consumers. The advent of internet and the proliferation of social media have facilitated the dialogue among consumers and between consumers and brands. Consumers are now active drivers behind the formulation of brand identity. This paradigm shift from a one-way communication to collective dialogue among brands and consumers is forcing brands to adapt by embracing "personality," the main topic of this book.

From leveraging the power of "accidental spokesperson" to crafting compelling back story, the author explains how brands can become "unique, authentic, and talkable" to thrive in the social media era. The strength of the book lies in the clarity with which the author illuminates the concept and application of "personality" while seamlessly incorporating an abundance of examples. Reading the book felt like listening to Bhargava share what he gleaned from his experience as a consultant over a cup of coffee: the book is easy to read and never repetitive or pedantic.

One of the great points Bhargava makes is that, while many corporations are apprehensive about losing control of their brand amidst the din of social media, it is not about their giving up control to consumers but sharing control: participating in the conversation with the consumers and guiding the collaborative task of shaping the brand.

Part Two of the book introduces guides, tools, and techniques for implementing successful marketing plans. Like Part One, the content is easy to follow. What I personally would have liked is an in-depth look at some of the techniques he cites, as this part of the book may be too brief for those who are seriously thinking about implementing them in real life; perhaps Bhargava could offer bonus chapters/resources on the book's website that are accessible only by those who purchased the book (like Tim Ferriss did with his book, Four Hour Workweek).

Overall a great read: 4.5 stars

"The moment that organisations lose their personality is when their employees become "people" rather than individuals...".

As many of my readers and friends know. I'm very much in touch with the "human side of business", especially forming a connection with people. Revealing, the honest, sincere and human side of your business to your customers has repeatedly proved to be a good thing. It's the key to delighting them and making sure they stay with us for a very long time.

Rohit Bhargava as an author is right up there with the likes of Seth Godin and Guy Kawasaki. Why? Because he tells it like it is. Jargon is left at the door and the book uses great worldwide examples of excellent personality branding. It's nice to see an American author who shows a refreshing awareness that we all don't live in America!

Wow. I must admit, Rohit actually had me at "hello" with this book. The book brings together, my own personal experiences of business differentiation. Learning, from companies such as Moo and Innocent Drinks (Also mentioned in the book). Rohit did an excellent job of drawing me in with his great writing style and a clear passion for the subject.

Throughout the book he provides many examples of businesses which are successfully using the techniques within the book. The case studies were almost enough to sell me the book alone. However, learning about each technique and then being given an interesting and detailed example of how each idea can be implemented in real life was fantastic. It was was great to see Steve, Hugh and the Blue Monster also getting a mention - Rock On!

Personality Not Included successfully leads the reader through the process of building a company personality. Rohit's approach impressed me in a number of ways. Firstly he outlined all the key elements. I especially liked his "UAT Filter"- the three core qualities of a company personality:

1. Unique
2. Authentic
3. Talkable

Spot on. Secondly, he presented great examples from several companies for each element.

As I finished reading Part 1, Rohit did something that many marketing writers do not usually do. He wrote a "Part 2?. The second part of the book focuses on how to put the discussion in Part 1 into action. To further guide the reader through the process, Rohit provides a number of tools and frameworks to help. The book is broken down into the following chapters:

Part One

Chapter 1 - Faceless used to work because big meant credible. This is no longer true

Chapter 2 - Accidental spokespeople are speaking for your brand - Embrace them

Chapter 3 - Uniqueness plus Authenticity plus Talkability equals personality. Use the UAT Filter

Chapter 4 - Backstories establish a foundation of credibility. You need onq.

Chapter 5 - Fear of change leads to barriers. Finding your authority overcomes them

Chapter 6 - Personality moments are everywhere and unexpected, but you must spot them

Part Two - (Putting Personality into Action)

* New Styles of Marketing (Ten Techniques are Described in Detail)
* Taking Theory Further (Tools and Guides to Accompany Chapters 1 - 6)

The key theme from the first half of the book is that personality matters, because it is the element of your brand that inspires loyalty more than any product feature or element of your service ever can.

Rohit reminds the reader, that consumers aren't just buying a product or service from you. They are buying "into" a whole experience. If they find the experience positive, they are very likely to purchase again, and/or recommend your business to others. As a text book, Personality not Included could also be used to boost your own "Personal Branding".

If you love Seth Godin, or Guy Kawasaki then you'll love Rohit Bhargava. If you are looking for a refreshing and up-to-the-minute business read, then you could do no better.

To conclude, Bhargava's marketing experiences with the world's leading companies has produced the definitive book that explains "Personality Branding", in a practical, understandable and actionable way. I can't recommend this book highly enough for any entrepreneur, business person, or anyone who wants to better understand how `personality' can impact a business.

I recommend this enlightening book on a number of counts. In an increasingly crowded (and sometimes superfluously smelly) elevator of social media and marketing how-tos, Rohit Bhargava sets himself apart: one of the most noticeable distinctions Personality Not Included has is its non-linear, self-referential structure, which makes it easy (and rewarding) to skip around if you're compelled. I didn't, but the option is there, which can't be said for less adventurous texts.

The book largely deals with personality (of course) and the looming ennui of "faceless" companies that don't connect with their customers, which benefits no one. It sounds obvious, but as staples like The Consumerist hammer home time and time again, even the glaring gets forgotten. I suspect this is due to "idealogical incest", the echo chamber of corporations copying each other on the WRONG things, compounding their screwups by being over-cautious and de-humanizing themselves!

Why did I pick this up?

I read PNI to do some professional development at my job as Resident Enlightenment Manager at Linden Lab, since just about everything I do in Second Life is avatar-centric, and hence, personality-driven.

In solidarity with Seth Godin's teachings, PNI makes a strong case for the benefits of storytelling to compel and intrigue your customers. What I learned within wasn't entirely new, but it did affirm, and reaffirm some independent ideas I had been cooking up for some time -- and now feel more confident about, knowing I'm far from alone here.

I especially found comfort in the overall presentation of PNI: from the colorful cover depicting a unique, rainbow-mohawked rooster who stands out from his peers to the fresh, well-spaced typesetting inside, these details all add to the overall readability and value. These are in themselves aspects of personality which a lot of people experience, yet have a difficult time articulating. Even if you can't put your finger on it, they make a positive difference in aggregate!

Other benefits include valuable numbered lists (e.g., types of company spokespersons) which are punchy, clear, and non-trite (an all-too-easy trap to fall into) and the practical exercises found in Part Two (intriguingly, Part One ends after Chapter 6 since Rohit reasons where this is where the "sweet spot" is). Also see his fresh approach to a non-bibliography, while still backing up his claims. It's rare to see such a self-aware "breaking the 4th wall" perspective in a serious-yet-fun business book, and I must mention the well-designed companion website, which may in itself serve as inspiration for future campaigns you'll do.

It's also nice to see Rohit practices what he preaches: I emailed him with kudos and a correction (he misspelled "Jaron Lanier" as "Jared Lanion"... what a spoonerism!), and he warmly contacted me back, encouraging me to review and spread the word -- here I am!

Eva Brauns said that "whoever owns this books owns a treasure;" I agree.

Sister Miriam Joseph makes a distinction between the liberal arts, which teach one how to live and allow a human to rise above his or her material environment, and the utilitarian (or servile) arts, which allow one to earn a living.

The liberal arts exist to discipline the mind and perfect the intellect, allowing a person to sort fact from fiction, and conforming his or her mind with truth. This is (or rather, SHOULD BE) the aim of education (and by extension, philosophy). Regrettably, this is not the case.

If high school students studied this book carefully prior to entering college, they would be prepared to tackle any challenge: the study of mathematics, physics, chemistry, philosophy, among other subjects, would be more enjoyable and less burdensome when studied on a firm foundation in the liberal arts of logic, grammar, and rhetoric.

BTW, there is no requirement that you be Catholic or any sort of Christian to study this book. I am an agnostic, and wouldn't think twice about recommending it.

I reviewed the book, and look forward to reading it. The novel premise of this book intrigues me. It promises to be both definitive and interesting.

This excellent work is certainly a challenge, even for someone, like myself, who studied philosophy in college. It is, however, worth the effort. Combining the original 60-year old text with the deft editing (and entirely new material, particularly in the thought-experiment examples) by Marguerite McGlinn, this is a timeless work now available and accessible to new generations of readers.

on a personal note, editor Mrs. McGlinn passed away last week after battling pancreatic cancer. if you love this book as I do, it would be wonderful to honor her memory by donating to research into this terrible disease:

Marguerite Mulligan McGlinn memorial pancreas cancer research fund
c/o Dan Laheru MD
The Johns Hopkins University School of Medicine
The Sol Goldman Pancreatic Cancer Research Center
The Sidney Kimmel Compreshensive Cancer Center
Bunting-Blaustein CRB Room G89
1650 Orleans Street, Baltimore, MD 21231

This is one of my FAVOURITE books indeed. A wonderful and inviting summary of the Classical Education system known as the Trivium, you become aware of your own weaknesses as far as possessing the tools for advanced learning in the most scholarly fiends of learning.

Every single household should possess a copy of this book. Thank you so much for publishing with work.

The Trivium is one of those impenetrable books that one hesitates to condemn, because one suspects that to do so is to make a fool of oneself. Nevertheless I feel that it may be useful to provide a counterpoint to the nearly universally glowing reviews this book has attracted.

Reading The Trivium is an exercise in adversity. Sister Miriam lays down statement after rule after axiom, one after another, like dealing cards, often without support. As a reader you can accept each assertion and continue, or you can consider each postulate critically. I tried the former course for a time, but this caused me to glance off the surface of following material. When I resorted to critical thinking, I fell quickly into a struggle for dominance with the Sister, and bogged down. This book may have some value providing a certain historical insight, but I can't see how anyone with a recent education would approach it hoping to improve his grasp on any of grammar, logic, or rhetoric.

Vocabulary

I approached this difficult book by beginning with Chapter 3, why not? Immediately I realized this approach would fail. The Trivium introduces vocabulary, and unusual meanings for words I thought I already knew. While reading it from the middle, I was never quite certain whether I had understood a given statement, or not at all. Yet to begin at the beginning is to be treated little better.

This reviewer is passing familiar with Greek philosophy, though he is no academic. From other reviews I had expected The Trivium to present, well, the subjects of Alcuin's venerable Trivium in a useful way, with a rigorous, old school flavor that classical Greeks might have recognized. With regard to the flavor, I am accustomed to professors approaching such material with a touch of equivocation. You know: "Empedocles is thought to have originated the concept that all matter is composed of the canonical four elements. I'm sure this was very clever in his day, but you should know that our current models are rather more successful." I noticed no such restraint in this book. To be fair, I penetrated only some twenty pages but please, from that short introduction alone I have cause for much dissatisfaction.

Even when properly approached from the beginning, this book is a series of confrontations with unusual uses of recognizable words, frequently followed by opportunities through continued use to hone what one might take to be their meaning in the given context. It's an interesting way to introduce terminology, but unnecessarily difficult, I think. Do these words represent Greek concepts? English words are being tortured into service to describe something, whatever its origin. Are these standard translations of Greek terms? I think that they are not, and in any case I have been led to believe that there is seldom an easy one-to-one correspondence between the vocabulary of Greek philosophy and that of modern English. None of this is evident from the content of (the beginning of) this book. I would like to be treated more gently!

Argument

I have other complaints about Sister Miriam's book. One is the ease with which its author reels off questionable claims as if they were unimpeachable. A very typical example of my own struggle with this material may be elucidating. The Trivium opens chapter 2 with stock brazenness:

"The function of language is threefold: to communicate thought, volition, and emotion."

Alright. That's pretty blanket. Is it meant to be taken literally? Is it some classical Greek assertion with which I am unfamiliar, submitted for my amusement? If it is, shouldn't it be identified as such? If not, is it necessarily true? Where are we going with this? Should I just accept it and continue? No, no, I should drop anchor for a moment, and consider ramifications... Very well. The statement feels flawed, but I must admit I can't categorically countermand it with any certainty. However for myself I believe I would not have broken it down quite that way, and I'm not sure that to do so gives us any useful organization. I would expect such a decree to be followed by a citation, or by an authoritative justification. Yet while I've been dallying, the Sister has forged ahead and built on the statement, without giving what I would consider a reason to accept the foundation of her subsequent arguments.

The book appears to be thickly strewn with such curious traps, so expect to spend five unpleasantly thought-provoking minutes reading each page. Struggling with the book feels like playing a card game with the author, and she has all the trumps. Well, not all the trumps. It feels like she thinks she has all the trumps, correspondingly claims each trick played, and brooks no argument about her interpretation of the rules. The game is a variant of Bridge, in case you don't play, but you get my point.

Another example from the same page may be useful:

"Pure spirits, such as angels, communicate thought, but their communication is not properly called language because it does not employ a physical medium."

Okey-doke. Will this important-sounding distinction be developed into some critical discovery as the book progresses? Interestingly this announcement was graced with a reference, though the content of that reference would seem to have little bearing on the subject of the claim. I suspect that I am not alone in wanting to see such doctrinal arrogance qualified, in a book that purports to be a learning tool.

Vocabulary and argument

Particularly distressing to me was Sister Miriam's cavalier treatment of the terms "species" and "genus." She spends considerable effort developing (somewhat) precise definitions for each. To what profit, I was never certain. I am aware of several working definitions for the term "species" as a biologist would understand it, and I believe that difficulties with definitions for such terms predated Sister Miriam's career. Yet the Sister seems quite at ease, swooping low and declaring her own simplified scheme by fiat, and then sweeping on to her next contentious declaration with little pause.

Of course I understand that the Sister is not interested in describing a working Linnaean classification system, suitable for biology research. She would be interested in a purely logical categorization hierarchy. In my opinion she would have served her readers better by choosing less overloaded terms. This example goes to my earlier point of vocabulary. While reading The Trivium, I found myself juggling up a mental dictionary of terms special-purposed to this book, to be kept in warm storage as I progressed. At the rate I was adding entries to this dictionary, I fear it would take a brain larger than mine to finish this book with any understanding.

I believe the game is not Bridge, but Fizzbin, a diversion that Star Trek fans will recognize as one in which the rules change to suit the dealer. Nominally Fizzbin is a card game, but in fact the object is to start a short fist fight with a sucker punch. Perhaps I do Sister Miriam a disservice in saying so, but I feel certain that she was one of those fabled nuns who met timid but reasonable dissent with a fierce yardstick to the knuckles.

Chauvinism

Sister Miriam's Catholic chauvinism shines through repeatedly. On page 12 she claims that only human beings are capable of the sort of mental processes that make possible such a thing as language. This claim is followed quickly enough by another: that sign language is not a real language like a spoken tongue. (Between the two claims were a couple of pages of more typical