Philosophy Books

I read several other reviews before buying. Another reviewer who insists book is written for 5th graders must be talking about NYC kids, because with my college and grad studies, I thought text was more challenging. Since I am not in teaching or a book reviewer, can't speak for how it compares with similar texts. I read it front to back, found good subject matter presentation with unsurpassed photographic illustrations. Was so impressed have already purchased other two books in series and will give to grandchildren when I finished them. Recommend as an ideal gift.

I will organize my review into 4 parts: 1. What I was looking for, 2. The ideal audience for this book (just my opinion), 3. Strengths and weaknesses of this book, 4. Who could benefit by owning this book.

1. People of a certain age may remember the Time-Life series of science books. I especially loved the volumes devoted to physical science and math. Those books were written for kids in the upper grades but, in fact, the text was at an adult level. Even today, I enjoy actually reading them, not merely browsing, as the text is sophisticated enough to "pull me in". The photo essays were also magnificent: dramatic, human, entertaining and adult. I was looking for something like those, but of more recent vintage, when I came across "The Story of Science". Did I find it? No, not exactly. But I bought the book anyway. Read on.

2. This book is written for 5th-graders. Period. End of story. I will not negotiate that point. The evidence: words such as "ratio" and "circumnavigate" are defined for the reader. I clearly remember "ratio" being introduced in 5th grade. The other words which are defined are of similar level. Also, the book, while not thin, is built for small hands in terms of height and width. Finally, there is a general lack of sophisticated vocabulary and a peppering of the text with leading questions, meant to induce thinking. These are all hallmarks of a book written for children who are still rather small. The constant interruption of the narrative by questions would be annoying to an older child or adult. If your 7th-grader is still reading this book, you need to push her to move on; she will fall behind in reading skills. Trust me on this; I have taught alot of kids.

3. Weaknesses: None. This book is superb in every way.

Strengths: The text is well-written, lively, questioning, just like the topic it explores.

Words are defined, pronunciation is indicated.

There are numerous side-bars to explain even off-topic issues which have been briefly touched upon.

Example: the King James Bible is quoted at the beginning of chapter 1 (as are other mythological texts; this is not a narrow-minded book). Will a Junior High School student know who King James was? I hope so! An adult? Uh, if you have to ask.... But, normally, a 5th-grader will not. So, Ms. Hakim explains a bit about him in a side-bar. Very nice! It is this, "no stone left unturned" approach that makes this book so excellent.

The graphics are great to look at, informative, and add a delightful dimension. They are sophisticated enough to give this book an adult feel. Only the text, really, clues us in to the target audience.

4. Anyone can benefit by owning this book. I find the text too simple, and too frequently interrupted by simple-minded, kid-type questions, to be really engaging. It doesn't pull me in the way the Time-Life books still can. But, the text is certainly "browsable": read a bit, and then pore over the great, informative graphics and side-bars and, in general, just delight in the lively, colorful presentation of the material.

So, finally, I am still looking for those elusive updated versions of the Time-Life books. But, this book is great on its own level. Give it to a 10- or 11-year old and watch her take off! But, be wise. Unless your kid is remedial, snatch it away when they enter Junior High. Replace it with what? Well, you can always get the Time-Life books at an online auction. They will complete your child's science and literacy development to the intelligent High School level.

I typically don't go around recommending books, even good ones. However, this book is well worth the recommendation. It approaches the subject assuming the reader is interested and gets them even more into the subject. It covers math, technology, philosophy, language arts, and geography. Makes mention of art, poetry, exploration, socialization and other factors that influenced the thinking of the ancient thinkers.

It is recommended for K-8 but I have learned so much just by going through and making a lessonplan based on the book. One little problem, it is so interesting I keep reading and studying and the lessonplan is taking forever. LOL

Hats off to Hakim again,
Maeven6

As a homeschooler who follows the neo-Classical approach, I had high hopes that "The Story of Science" would be a valuable addition to our study of Ancient times. The first 21 chapters are a fascinating look at the scientific knowledge of ancient civilizations including the Sumerians, Ancient Egyptians, Phoenicians, Ancient Chinese, and of course the Ancient Greeks. Ms. Hakim does an admirable job at explaining often complex topics in a comprehensible and entertaining way.

Unfortunately, the last 80 pages of the book covering the medieval period have a serious anti-Christian bias. For example, Ms. Hakim promotes the false story that St. Cyril had the Library of Alexandria burned, when in fact it was most likely done by a lawless mob of peasants that included both Christians and pagans. She also criticizes monastaries for "locking up" knowledge behind closed walls, when actually they were sanctuaries in a continent overrun by barbarians. She selectively quotes early Christians such as St. Augustine, St. Jerome, Tertullian, Lactantius, and Cosmas to portray them as backward and anti-intellectual while portraying Islamic, Jewish, and Chinese scholars in a completely positive manner. The great Christian intellectuals Sts. Albertus Magnus and Thomas Aquinas are only portrayed positively because Ms. Hakim considers them to be "rebels" against the Church.

I would give 5 stars to the portion of the book covering the Ancient times but only 1 star to the portion of the book covering the medieval period. My advice to Christian homeschoolers wishing to use this book would be to stop on page 189 and skip the remainder.

My daughter is using this book in her 6th grade science class. She complained that it was very confusing and difficult to follow. I began reading the book and absolutley agree! The author weaves and rambles through several different paths before arriving at her point. Along the way there are several side bars, barely related facts, and discussions centered on topics which only minimally correpsond to the material, all which confuse and complicate matters. I have never encountered a more wordy and overwhelming book. Note to Teachers: if you want your students to like and understand science, don't use this book.

This book is a very great book that one can not read it fast. One needs to digest the information. I am very happy to have been told by my teachers to read this book. I am so surprised that libraries don't carry such a great book. After I finish my book I donate it to the library so other people can benefit from it. If you are an spritual person and you are interested in growing your soul read this book.

This is a treasure of a book and is very sacred in nature. There are two editions of this book, the first in 1977. The introduction reveals the history of the text and its translations, and the fascinating history that surrounds the text. See "The Life of Marpa the Translator: Seeing Accomplishes All", by Chogyam Trungpa, for further information regarding its history (both texts were written by the same man). Anyway, the first English translation became available early in the 20th century by W. Y. Evans-Wentz.

I am recalling most of this from memory, so my apologies go out to those who find my data incorrect. I highly recommend the new english translation of "The Life of Milarepa" for anyone seeking the life of saints.

The book quality - new, but not excellent material. Prompt delivery. Thought as a gift, so I had hoped for more. If bought for personal usage, would have been OK.

I think Milarepa was one of the highest levels of enlightened beings ever existed on the planet. Considering the Miracles he did. He is one of the recent enlighten masters, and all this happened a few hundred years ago. He has received little Attention compared to Buddha, Jesus, Mohammed and Khrishna. There is defenately a lot to learn from this book, and what he did is worth reading about.

As Milarepa tells his story, one of his disciples interrupts him and says that compared to Milarepa's effort, all of our spiritual practice and effort seems like a banal pretension.

I tend to agree. The story will rekindle your dedication. A great book to get if you are feeling down or if it seems like your spiritual quest is too hard or going nowhere.

It will rekindle your Inner Fire if you give it a chance.

Perhaps the best introduction to the Confucian philosophy. Extensive footnotes and explanations of key concepts. Language slightly archaic but still clear. Wade-Giles romanization.

I listened to this book on tape...or I THINK it was this book. What I AM sure about is that it is worthwhile to read Confuscius---Why? His teachings teach us to be "better people". For example, as I wrote above in the title, Confucius taught The Golden Rule: "Do not do unto others what you would not have them do to you." The above maxim, and others, makes reading this early Chinese philosopher worthwhile. When I get this actual book that I just ordered, I'll update this review. But, once again, Confuscious DOES have something to say to the modern world! If you don't buy this actual book, I recommend you look into SOME book with his teachings.

This translation of Confucius' core teachings was completed in 1938, but it remains a great choice for the readers starting to explore Asian spiritual traditions.

Arthur Waley, born in 1899, was a multi-talented linguist, scholar and writer who was part of the famous Bloomsbury literary circle in Britain. The Bloomsbury crew tended to regard him as more of a scholar and translator than a literary light in his own right -- but, years later, Waley's work stands out as a remarkable body of cross-cultural artistry. While working at the British Museum, he learned Chinese and Japanese and began translating classical works.

In translating Confucius, he was more interested in conveying the meaning of the original text than in creating fresh poetry in English. So, his rendering is more wordy, more prose-like, than other translations of Confucius. But, frankly, reading Confucius' Analects as a 21st-Century Western readers, we need all the help we can get. And, Waley is a graceful writer, even if the Bloomsbury crew didn't appreciate the full significance of his work.

I highly recommend this translation among the many choices available for a first reading of Confucius.

I have been re-reading "the classics" lately and so I set out to read The Analects again after a 5~10 year hiatus. The first time I read the Analects, I used Leys' translation and while it was a good "beginner's version" because it was easy to read and modern, this time I wanted to do a more thorough examination of the available translation options. After comparing different versions (including Lau and Legge, although I haven't had a chance to look at the version by Ames & Rosemont which gets good reviews on Amazon), Waley's proved to be the consistently better option. Don't get me wrong: I think some translators translated certain passages better than Waley, but from start to finish Waley's was the best. Waley requires a little more focus--his copious footnotes and endnotes, his writing style emphasizing accuracy over beauty, and the fact that this translation is now 70 years old will be turnoffs to some readers--but ultimately I felt this all allowed the closest contact to Confucius' original ideas and intent. This is not fortune cookie philosophy here: Confucius' teachings require the thought that Waley demands of the reader through his attention to detail. The introduction is extensive as well, and Waley clearly is an expert on the literary, cultural, and political history necessary to understand the context of these writings. Therefore, as translations of The Analects go, this one has earned my highest endorsement.

I did want to comment on the most prominent review here, which suggests a similarity between The Analects and Marxism: I simply could not disagree more. I do not disagree that Confucius' teachings have been used to varying purposes, often at odds with their original intent. Pretty much all major works of religion and philosophy suffer this fate (Marx himself is said to have remarked "I am not a Marxist!" in protest to some of the popular interpretations of his works).

The basic premise is different: Marx is interested in explaining social order and predicting the anticipated transition from capitalism to socialism and communism. Confucius takes his social order (feudalism) for granted and focuses on the development of the individual (through the "gentleman's" quest to follow the Way) and the proper conduct in social relationships. Both the subordinate and the superordinate in a relationship are held to high standards of goodness, loyalty, and wisdom. The beauty of the double-edged sword called the "Mandate of Heaven" is that even the supreme ruler of the land must act virtuously or be deposed: everyone is accountable to someone. Bureaucracy is taken as a given in Confucius' time, but note that he stresses a meritocracy based on virtue and ability: bureaucracy itself is not virtue, rather, virtue must be in the bureaucracy. His use of the word "gentleman" is ironic precisely because it is not conferred simply by higher status by birth and/or control of means of production, as Marx would have it. A gentleman is a higher state of mind and action, not a social class.

And so on.

The reason I bring this up is not simply to be ornery, but because to pigeonhole Confucius with Marxism would diminish the great relevance Confucius' ancient teachings have in today's modern age (the same could be said for pigeonholing Marx with Marxism, but that's a different debate!). Feudalism is dead and we live in an age that stresses individualism and egalitarianism, but dependencies and hierarchies are everywhere you look--in families, friendships, in countries, between countries--and the desire for self-improvement is a universal, timeless part of human nature. In many respects, the basic human condition is not so different from Confucius' time. It's a beautiful thing when you think about it, and the reason why the teachings of Confucius, Jesus, Buddha, Mohammad, and others speak to so many billions of people even today. As such, Confucius' lessons for self-development and social harmony touch on the basic foundations of humanity, making them as important today as they were when first expounded. I would recommend that when the reader reads The Analects he or she compares them not only to other philosophical traditions, but also to his or her everyday life. I believe there is still much to be learned from the ancient teachings of this wise old man.

THE ANALECTS OF CONFUCIUS. Translated and annotated by Arthur Waley. 257 pp. New York : Vintage Books, nd. Originally published by George, Allen, & Unwin, 1938.

Classical Chinese is an extremely concise and highly ambiguous language. Since any given line can have a wide range of possible and equally valid meanings, there can in fact be no such thing as a definitive interpretation, and hence, as Burton Watson has pointed out, no such thing as a definitive translation, although Arthur Waley's scholarly reading of this important Confucian classic is possibly as close to 'definitive' as we're ever likely to get.

What we may overlook when considering Confucianism, however, is that it represented an ideology very much like Marxism, one imposed by an all-powerful bureaucracy on a not-always willing population. As ideological documents of the highest importance, since they served to justify the existence of the Imperial system, works such as the 'Analects' were often engraved on stone.

And it's interesting to note that, in the many popular uprisings which have riven China, the stone tablets and drums on which the 'Analects' and other Classics were engraved often became the first target of the mob's fury. They were regularly smashed and pulverized, only to be re-engraved on new stones when the Mandarinate re-established its authority.

In addition, it goes without saying that the Communist Party, which is as it were China's modern 'Mandarinate,' also takes a very dim view of the Chinese Classics, seeing them as relics of a detested feudalistic past, a detestation not perhaps untinged with envy, since the Mandarinate was the most efficient, successful and long-lasting bureaucracy in human history.

None of this, perhaps, need bother the modern reader as opposed to the scholar, since we go to these old books to discover in them what relevance they may have for our lives today, and there is much real wisdom in Confucius that anyone can benefit from.

Arthur Waley's edition, while scholarly, is not so cluttered with scholarly impedimenta as to be unapproachable by the general reader, and is written in a style that remains relatively modern. After a brief Preface, he gives us an interesting and informative 66-page Introduction. Then follows his extensively annotated translation, and the book is rounded out with an Index.

Though Waley was undoubtedly a brilliant translator, I was weaned on Ezra Pound's more lively and idiosyncratic version, and although I've read and compared both translations, the lines that tend to stick in my mind are invariably those of Pound, lines such as:

"He said : A proper man is inclusive, not sectary; the small man is sectarian and not inclusive" (Book II, xiv).

For the same passage Waley gives:

"The Master said, A gentleman can see a question from all sides without bias. The small man is biased and can see a question only from one side" (p.91).

Both, so far as I can see, mean pretty much the same thing, although Waley is a bit more prosy and takes almost twice as many words to say it. Pound's edition, besides its greater punch, also has the merit of being relatively free of distracting footnotes, and of including two additional and very powerful texts, along with beautiful reproductions of them from the stone Classics.

Waley and Pound give us Confucius as filtered through two highly intelligent though different sensibilities, both of them valuable. My advice would be to read both. For those who may be interested, here are details of Pound's edition:

CONFUCIUS : THE GREAT DIGEST, THE UNWOBBLING PIVOT, THE ANALECTS. Translation and Commentary by Ezra Pound. Stone Text from rubbings supplied by William Hawley. 288 pp. New York: New Directions, 1951 and Reissued.

It is in Pound's translation of 'The Great Digest' that we find the striking line: "If the root be in confusion, nothing will be well governed" (p.33). And who would want to miss a line that has such a powerful relevance to the world that we see around us today ?

I purchased this book on the reading list for a conference I am attending next month, on applying mindfulness techniques to healthcare problems.

This is a good exposition of mindfulness theory and practice. Althought a novice therapist will find the text useful, most of the insight gained by reading this text will be achieved by therapists with 5 to 10 years actual practice under their belts. I would advise novice therapists to buy this book immediately and then delve into each chapter several times per month for the next few years. They will never regret it. The problem and promise on this book is that it requires you to go back and review each concept of your original training, whether it is Adlerian, Freudian, Cognitive or Christian. Mindfulness is the goldplating overlay that makes your therapy more valuable.

This well-written, wise, accessible book will help novice and seasoned therapists incorporate mindfulness practice into their clinical work, skillfully and thoughtfully. The editors and contributors provide a range of expert perspectives on the role of mindfulness in psychotherapy and convey the complexity of good psychotherapy, mindfulness practice, and the union of the two. The clarity with which they accomplish this is remarkable. The depth of their personal and professional expertise and experience is evident throughout. Inclusion of a thorough review of current research in the area is another notable strength of the volume. I highly recommend this book to clinicians and researchers interested in the powerful role that mindfulness may play in psychological healing. It is essential reading for anyone interested in this highly promising area of study.
-- Lizabeth Roemer, Ph.D.

I'm not really a psychoterapist, I'm an M.D.And although being a mindfulness meditation practitioner myself, I'm just entering this world as a way to "awake" my patients.So this is a good book for any health prefessionals who has to deal with all kinds of emotions, and essentially human beings.Liked it a lot!

As a psychotherapist for 30 years and a mindfulness practitioner for nearly 10 years, I have read a lot of good books and articles on both subjects. "Mindfulness and Psychotherapy" is as clear and helpful in both disiplines as any I have encounted. The editors have done a 'mindful' job in selecting from an array of perspectives. Mindfulness is defined and contextualized for our western psychotherapeutic practice, while also placed in an historical and cultural framwork that informs and enlightens our understanding. Indeed the more philosophical essays are perhaps the strongest pieces in this marvelous compendium. We are reminded that the Buddah saw himself as a physician who sought to diagnose and find a cure for human suffering. Out of his own intimate encounter with suffering, he devised and revised a program that we in western psychological science are just now testing and finding curative-both for our clients and for ourselves.
There is much here to be considered by all schools of psychotherapy. Paul Fulton presents an intriguing chapter on Mindfulness as Clinical Training. There are concise chapters on teaching mindfulness skills to clients (even children)with varying disorders, including panic,anxiety, depression, and psychophysiological problems. There is a comprehensive while managable 'Resources for the Clinician" appendix.
Andrew Olendzki deserves special mention for his piece on "The Roots of Mindfulness." I had to stop highlighting as each page was yellowed with brightness.
If you are a psychotherapist, a meditator, or thinking of practicing either, you will do well to read this wonderful book.

John Stuart Mill, 1806-73, worked for the East India Co. helped run Colonial India from England. Minister of Parliament 1865-68 he served one term. Maiden speech was a disaster his second was great success. He was first MP to propose that women should be given the vote on equal footing with the men who could vote. He got 1/3 support, England gives franchise to women after U.S. He was a great Feminist, his essay "Subjection of Women" is written with great passion and prose. It was a brave position for him to take he was ridiculed for it. He favored democracy, and letting more men from lower classes the right to vote, but believed that people that are more educated should have more votes then less educated because they would make better decisions about what government should do. He would have wanted to extend education to the masses, so that all may have gotten 2-3 votes and so on. He didn't think it should be extended to where a small elite could carry the day on votes. The idea was that if the working class, and middle class, where divided on an issue, the people with more intelligence would have the power to tip the balance. Mill thought that people with more education would probably not only be better able to make political decisions, especially in terms of intellectually being able to see what would be best for the government to do, but that they would also be more concerned about the common good publicly then people in general. He was intensely educated by his father James. John could read Greek, and Latin at 6 yrs.; his Dad tutored him at home. Dad thought environment was everything. He was treated like an adult, never played games with kids; he had a very cerebral upbringing. He had a period of depression in his twenties, it changed his philosophy, and he recognized the importance of developing feelings along with the intellect, this is something that he stressed in his work. He read poetry to get out of depression; he became devoted to poetry and became a romantic. He fell in love with a married woman Harriet Taylor, was a platonic relationship, after her husband's death they married 3 years later and probably never consummated the marriage maybe due to his having syphilis. His dedication to "On Liberty" is to her, very devoted to each other. Both buried together in Avignon France where they used to vacation.

Mill as a moral theorist subscribed to a theory we call Utilitarianism. It means---In some way morality is about the maximization of happiness. Whether actions are right or wrong depends on how happiness can be most effectively maximized. I say in some way, because there are allot of different kinds of Utilitarians. Allot of different ways of saying exactly how it is the maximization of happiness comes into morality. Therefore, happiness is clearly an important idea for Utilitarians. Mill has a hedonistic view of happiness, he thinks that happiness can be defined in terms of "pleasure in the absence of pain." What is distinctive about Mill in this area is that he believes that some kinds of pleasure are better than others are, and add more to a person's happiness than other kinds of pleasures. He believes in what he calls, "higher quality pleasures." These are pleasures, he says, that we get from the exercise of faculties that only human beings happen to have. So the intellect, imagination, the moral feelings, these are the sources of higher quality pleasures people use. His view seems to be that a certain quantity of intellectual pleasure just adds more to your happiness, and a given quantity of some lower pleasure like a kind we would share with the animals such as sensation, taste, sexual pleasure, etc. His "higher quality pleasures" in a way echo Aristotle's ethics. The idea of those things that make us distinctly human that are the real key to our happiness, that is in Mill also. It is not as limited to reason and intellect as Aristotle thinks. Mill recognizes the importance of the appreciation of beauty, aesthetic pleasure, and moral pleasure. He frankly owes a debt to Aristotle that he never properly acknowledges, never gives him proper credit.

"On Liberty" is Mill's is his most widely read and enduring work. It is an indispensable essay on political thought, which strenuously argues for individual liberty. He is defending what he calls the "liberty principle." It is a principle that guarantees individuals quite a bit of personal freedom. "That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant." These quoted sentences in John Stuart Mill's book, "On Liberty," embody the crux of his argument; that the power of the state must intrude as little as possible on the liberty of its citizenry. In essence, Mill was against using the power of the state through its lawmaking apparatus to compel citizens to conduct themselves in ways that society deems moral or appropriate. Mill thought that people had not only a right, but also a duty to develop their intellectual faculties, which is indispensable to maximize their happiness. He believed that society improved for all its citizens when they where left unfettered to the maximum extent possible, allowing them to use their imagination and intellect to improve themselves. Mill postulates a theory that societies usually institute laws based primarily on "personal preference" of its citizenry instead of established principles. This lack of clarity of opinion often leads to the government frequently interfering in the lives of its citizens unnecessarily. For Mill, there are very few times when the state can infringe on the personal liberty of others. Firstly, the state has the right to promulgate laws that prevent a person's actions from harming others. Secondly, the state must protect those citizens who are not mature enough to protect themselves, such as children. Thirdly, he exempts, "... backward states of society in which the race itself may be considered as in its nonage." In Mill's view, immature societies need a benevolent leader to rule them until they have developed to a point where they, "... have attained the capacity of being guided to their own improvement by conviction or persuasion ..." Mill said this third exemption did not apply to any of the countries in Europe. Mill believed that forced morality by the state on its citizen's liberties was destructive to their inward development, and could even lead to a violent reaction by them against the government.


There are different parts of his defense of this, different arguments that he gives. He has a long chapter on freedom of speech and press. He has some very specific reasons why he thinks those freedoms are important. Always in the background for Mill is the idea of development, and making it possible for more people to enjoy these higher quality pleasures. How do we help people develop their distinctly human faculties, in ways that will help them enjoy their higher quality pleasures? Because for him that is the way, we maximize the total amount of happiness that is enjoyed in the world, and that is the object of morality as far as he is concerned. Utilitarianists believe that maximizing happiness is ultimately, what morality is all about. That does not mean maximizing your own happiness that means maximizing the total amount of happiness that is enjoyed, not only by yourself but also by everybody else as well.

Roger Kimball, in his book "Experiments Against Reality" wrote, "On Liberty" was published in 1859, coincidentally the same year as "On the Origin of Species." Darwin's book has been credited--and blamed--for all manner of moral and religious mischief. But in the long run "On Liberty" may have effected an even greater revolution in sentiment.

I read this book for a graduate class in Philosophy. Recommended reading for anyone interested in philosophy, political science, and history.

This book is a decent collection of Sociological material. However, it is lacking in materials (although it has some) from Radical Feminists, Post Modernists, and theorists that do not share the Euro-Centric bias. I understand that most of the individuals that influenced what Sociology is today, are mostly white, Euro-centric, and male. That is what is precisely wrong with most of what I disagree with, in the discipline of Sociology (my perspective). Being a Professor, I would like to see a broad worldview from a theory textbook. Yes, I teach Marx, Weber, and even Spencer. However, I would like a book that included Freire, Collins, Benjamin, and Baudrillard as well as other individuals from other places in the world. I understand there are books that have these authors, but I think this book is one of the better books in this category, and is fairly easy for students to follow. I think the pieces Farganis picks are great. I would just like to see a thicker book with a few more authors and a few more perspectives. I guess that is what a course pack is for. Still this is a good book for those wanting to read the original material of a particular theorist.

In this comprehensive textbook/reader, Farganis is able to cover a remarkable amount of ground with little fat to trim. While primarily aimed toward a scholarly audience, this is a book that can be illuminating for more casual readers as well. Farganis has a clear mastery of his subject matter, and demonstrates this in two ways. First he captures the socio-historical setting and posits the role of a given thinker; next, he digs a bit deeper by allowing the authors/thinkers to speak for themselves. This fusion of approaches yields a relative gem in its field. Look for Farganis' next work to offer a bit more contemporary theory, this time as propsed by the author himself

Farganis begin not only by covering the standard intellectual history aspects of major social thinkers (e.g. biography, afflications, influences) but also by looking at the hard questions that come from the philosophic assumptions and lineage of each thinker. His coverage, selections, and treatment of each author is certainlty worthy of a high-powered philosophy seminar, but his work also digs into the practical, historic, and political implications of thinker. It is rumored that Farganis will offer more of his own thoughts on society and social theory in the comming volume, and I personally and curious and excited to find where he places himself.

I became aware of Carl Sagan when I first watched his TV series, COSMOS, many years ago. Not only was he a fine communicator, but it was clear that he was also a sound thinker.

I was attracted to this latest work, a compilation of his 1985 presentation of the Gifford Lectures on Natural Theology at the University of Glasgow by the books subtitle: A Personal View of the Search for God.

I attended a small Jesuit College almost 50 years ago in part to search for God. I did not find what I was looking for. My search continues and Sagan adds a grand perspective to the search by offering his thoughts regarding his search, in this interesting and very readable effort, The Varieties of Scientific Experience. The book is edited by Sagan's wife, Ann Druyan and she adds an introduction that sets the reader off on a proper path of expectations.

I am a physician and a writer and reading this work offered some ten years after Sagan's death was enriching to my on-going search for answers that are neither revelation nor dogma, regarding where we humans are from and where we may be going.

Here is a great gateway into Carl Sagan, a preeminent scientist and thinker of the 20th Century. I don't find it quite as accessible as his PBS series "The Cosmos" or his book/film "Contact." But I really enjoyed it.

This book is actually a series of lectures Carl gave, all relating to science and the search for God. Especially fascinating is the final chapter, transcribed excerpts from Carl's Q&A sessions following each lecture. The give and take between Carl and audience members of different attitudes is a great top off to the lectures themselves.

If you are a Carl Sagan fan, this book is a must read. It's a great contribution to the debate between religion and science. The early chapters are really heavy on scientific terminology. But Sagan does a good job of couching complicated astronomical theory in everyday analogies.

This isn't necessarily an attack on religion like some knee-jerk responses might indicate. Instead, it is for me an attack on the idea that science is itself an attack on religion. Dr. Sagan attempts to impart upon us a sense of awe and wonder at the counterintuitive (and therefore "magical") reality uncovered by the last 4,000 years or so of science. If you are religious then I hope you will come away with a new appreciation for how clever your Creator has been, and how long an arduous a task we scientists have ahead of us in understanding this creation. If you are not religious, you will appreciate that simply being here is improbable enough as to be enjoyed in precisely the same way as a miracle.

Let me first say that it is very sad that amazon is practically giving this book away, such is its demand.

In it, Dr. Sagan talks about everything from the possibility of life on other planets, to the existence of god(s). He discusses how life arose on this planet, its likely hood on other planets. He compares ideas scientists had in the past to what we know today about this process. He also discusses what UFO sightings really are and also ideas about god, gods, religion, and belief. Very mind-opening and ponderous, I might add.
This book would be great reading for philosophy students, college students, and people looking to expand their critical thinking skills generally.
This book is basically a transcript of the Gifford lectures that Carl Sagan gave in the University of Glasgow in 1985. Since it is basically a transcript of the lectures, reading it is almost like being in the lecture hall and hearing them yourself.


from wikipedia:
"The Gifford Lectures were established by the will of Adam Lord Gifford (d. 1887). They were established to 'promote and diffuse the study of Natural Theology in the widest sense of the term -- in other words, the knowledge of God.' The term natural theology as used by Gifford means theology supported by science and not dependent on the miraculous. The lectures are given at the Scottish universities: University of St Andrews, University of Glasgow, University of Aberdeen and University of Edinburgh.
A Gifford lectures appointment is one of the most prestigious honors in academia. They are normally presented as a series over an academic year and given with the intent that the edited content be published in book form. A number of these works have become classics in the fields of theology or philosophy and their relationship to science."

Wonderfully entertaining and educational. (These lectures were first given in the 80s; footnotes update most outdated information.) I'm usually as irritated by atheist dogma as I am by religious, but Sagan manages to not be annoying. In fact, this is the only atheist book I've ever read (and I've read many) that I found worthwhile.

(In the interest of perspective: I am an atheist. I generally find writing about it unnecessary.)

Peter Kreeft has distilled decades of wisdom about Thomistic theology and Catholic apologetics into a wonderful explanation of the Faith for young readers. Targeting students of Confirmation age -- adolescents to teens -- Kreeft poses a series of skeptical questions about God and gives thorough, charitable, and orthodox answers. While every chapter is praiseworthy, his answers to "Why is Jesus different?" are exceptional. Here is a sample:

"The center of Christianity is Jesus because Jesus is not just a great human being; Jesus is God. The center of Islam is not Muhammad, because Muhammad, like Moses, claimed only to be a prophet, not God. The center of Budddhism is not Buddha, because Buddha, like the Hindu gurus, claimed only to be an enlightened man, not God. ... But Jesus is the center of Christianity because Jesus claimed to be God, and Christians believe that claim. ... The divinity of Christ is the distinctive Christian belief: it is the one thing all Christians believe and no one else does. If a Christian ceases to believe this, he ceases to be a Christian. If a non-Christian comes to believe this, he becomes a Christian."

If any of what is excerpted above appeals to you, this is your book, as it is chock full of similar aphoristic expressions of Catholicism. There is a tremendous gap in catechetical materials for middle school-aged students; Peter Kreeft has helped fill it. Make "Because God Is Real" your standard Confirmation gift. (Yet readers of all ages will benefit from reading it.)

When I expressed some doubts regarding the Catholic faith and theism in general, my mom bought me this book. I eagerly began reading it, hoping to find some hearty brain food to digest along with all the other philosophic stuff I'd been ingesting.
Unfortunately, this book doesn't consider the arguments against the Catholic faith/life very deeply. Ironically, Kreeft doesn't talk a lot about the "Does God Exist" question. He devotes a few pages to describing basic arguments like "the universe must have come from SOMETHING" and such. He goes on to, in less than twenty or so pages, prove that Jesus is God incarnate, and that Catholicism is the true Christian faith. The next few chapters attack the most common issues that the typical teenager would have with the Catholic Church, like (I can't remember them verbatim, but off the top of my head) "Why can't I have sex before marriage?", "Why doesn't the Catholic Church allow women to become priests?", etc.
While his arguments are decent, they feel more like quick bullet points from one of those pamphlets from the back of a church than a truly indepth discussion about faith, existence, and lifestyle choices.
I guess Kreeft does a fairly good job of addressing sixteen huge issues in this small book. It would be fine as a confirmation gift, or perhaps for someone who wants to brush up on their basic apologetics.
However, this book does not in any way stand up to the doubts and issues a young adult would have after reading a pop-philosophy book like "The God Delusion", or perhaps after taking a philosophy or ethics class at almost any university in the U.S.
Like I said, this book does a decent job of outlining some of the basic arguments for Catholicism and morality. But if someone is looking for a meaty analysis of these and other key issues, I would highly advise that they look elsewhere.

Politics in the U.S. for the past several decades has had the flavor of a pendulum; a slow oscillation driven mostly by indifferent people voicing their disgust with alternate messages. That model has been soundly retired. There are millions of voters, thousands of polling places, hundreds of districts and anyone with a basic knowledge of a spreadsheet program can keep a finger on trends and patterns to a greater extent than the highest paid consultants of just a dozen years ago. The Blacks speak this language; the controlled variable graph cluster.
They divide the country into the South, the Northeast, the Pacific Coast and the Midwest. They examine race, gender, religious affiliation and ethnicity. The patterns they show are stark. The campaigns will know well where to spend their money or they will fail.
The issues have not lost their importance. But the well-staffed candidate will no longer waste a dime of ad money in the wrong districts. Certain places, certain populations present opportunity. The rest of us will just have to see if we can surprise these hired guns and their finely tuned predictions.
Many will complain that the populist notions of participatory democracy have fallen by the wayside; that Tommy Jefferson is spinning in his grave. But it bears pointing out that "participatory" derives from an active verb. Voter turnouts for TV reality shows tower over those of even general elections. Are people truly disaffected with the political experience or just bored? If they are disappointed with the entertainment value of being asked to overthrow their government every November, they'll get no sympathy from candidates and their consultants as they apply the strategies implied by "Divided America."
comments invited

They had a great idea for a book on politics beyond the Reign of W, spending the past couple of years assiduously putting together a slew of statistics to back up their professional analysis of current American politics.
Then Karl Rove's brilliant strategy imploded, and the electorate turned on the administration, pretty well across the board, though with some demographics more strongly than others. So ... it's tough to extrapolate the pre-implosion data (pre-2004) to 2008 and beyond.
The book went to press after the 2006 elections, and the authors do mention the results in the Foreward. However, I'm deducting two stars: one because it reads like a college statistics thesis in large part, and another because the data is (to some extent, debateable how much) not relevant for the next political cycle.