While Butch and Marlene work to convict the parents of a deceased boy whose health was neglected in favor of a charismatic faith healer, Karp struggles to prevent a violent attack on New York City with the help of an imprisoned Russian assassin.
This is the first book to journey to the heart of religious militancy. Beyond analyzing the nature of religious militancy, Kressel offers sensible recommendations for addressing what is to date the 21st century's most serious challenge.
The French philosopher Jean-Paul Sartre (1905–1980) was the major representative of the philosophical movement called “existentialism,” and he remains by far the most famous philosopher, worldwide, of the post–World War Two era. This book will provide readers with all the help they will need to find their own way in Sartre’s works. Author David Detmer provides a clear, accurate, and accessible guide to Sartre’s work, introducing readers to all of his major theories, explaining the ways in which the different strands of his thought are interrelated, and offering an overview of several of his most important works. Sartre was an extraordinarily versatile and prolific writer. His gigantic corpus includes novels, plays, screenplays, short stories, essays on art, literature, and politics, an autobiography, several biographies of other writers, and two long, dense, complicated, systematic works of philosophy (Being and Nothingness and Critique of Dialectical Reason). His treatment of philosophical issues is spread out over a body of writing that many find highly intimidating because of its size, diversity, and complexity. A distinctive feature of this book is that it is comprehensive. The vast majority of books on Sartre, including those that are billed as introductions to his work, are highly selective in their coverage. For example, many of them deal only with his early writings and neglect the massive and difficult Critique of Dialectical Reason, or they address only his philosophical work and ignore his novels and plays (or vice versa). The present book, by contrast, discusses works in all of Sartre’s literary genres and from all phases of his career. An introductory chapter provides an overview of Sartre’s life and work. The next chapter analyzes several of Sartre’s earliest philosophical writings. Each of the next six chapters is devoted to an in-depth examination of a single key book. Two of these chapters are devoted to philosophical works, two to plays, one to a biography, and one to a novel. These chapters also contain some discussion of other writings insofar as these are relevant to the topics under consideration there. A final chapter considers important concepts and theories that are not found in the major works discussed in earlier chapters, briefly introduces other important works of Sartre’s, and offers some final thoughts. The book concludes with a short annotated bibliography with suggestions for further reading. Central to all of Sartre’s writing was his attempt to describe the salient features of human existence: freedom, responsibility, the emotions, relations with others, work, embodiment, perception, imagination, death, and so forth. In this way he attempted to bring clarity and rigor to the murky realm of the subjective, limiting his focus neither to the purely intellectual side of life (the world of reasoning, or, more broadly, of thinking), nor to those objective features of human life that permit of study from the “outside.” Instead, he broadened his focus so as to include the meaning of all facets of human existence. Thus, his work addressed, in a fundamental way, and primarily from the “inside” (where Sartre’s skills as a novelist and dramatist served him well) the question of how an individual is related to everything that comprises his or her situation: the physical world, other individuals, complex social collectives, and the cultural world of artifacts and institutions.
Once she was Professor Mary Naughton, investigative reporter, teacher, and free spirit. Now she is Sister Agatha of Our Lady of Hope, a cloistered, financially-struggling monastery in New Mexico. As an extern-a nun who handles her order's dealings with the outside world-she is used to having her faith and newly-acquired patience tested. But when popular chaplain Father Anselm is poisoned to death in the middle of Mass, Sister Agatha has to bring all her worldly skepticism and savvy instincts to uncover the truth before scandal and unjust suspicion destroy Our Lady of Hope's future. She's up against a hostile local sheriff, an ex-lover who's never forgiven her for 'abandoning' their life together. She's got no shortage of suspects-with-secrets outside-and inside-the monastery. And she'll have to race the clock to stop one remorseless murderer before there's more hell to pay...
Bad Faith is a gripping tale, based on true events as lived by the author. Michael Andrews, once a regional director for a major insurance company, has taken actual events and woven them into a suspenseful, court room thriller which will knock your socks off. In the suprisingly cut throat world of insurance, justice is blind, and honesty is never the policy.
Bad faith as the author calls the dissonance between what we profess to believe, how we act and how we interpret our own behaviour, is more than a theme in Mark Twain. Robinson shows that Twain's bleak view of man's social nature, his nostalgia, his ambivalence about the South and his complex relationship to his audience, can all be traced to an awareness of the deceits at the core of his culture.
This is a study of Baudelaire's canonization in the critical debates of the twentieth century, focusing particularly on his role in the development of a modernist consciousness. Much recent work on Baudelaire assumes his modernism by emphasizing his relationship to current critical preoccupations—by sounding him out on issues of race and gender, for example, or by "correcting" his politics. The author begins from the premise that this updating of Baudelaire mistakenly takes him for our contemporary. Instead, she attempts to treat modernism as a historical problem by seeing Baudelaire as engaged in a more difficult dialogue with twentieth-century critics. The book concentrates on two key moments in the literary history of the twentieth century, the periods following each world war. At these junctures French intellectuals intensely reconsidered their cultural patrimony and articulated something like a modernist consciousness. Baudelaire stood at the center of this process, becoming a sacred figure of modernism, and his poetry contributed to a radical reorienting of aesthetic sensibilities. For the post-World War I period, the author focuses on Paul Valéry's essay "Baudelaire's Situation"; for post-World War II, on the virulent debate between Jean-Paul Sartre and Georges Bataille over the question of Baudelaire's "bad faith." She argues that Sartre's resistance to the sacralization of Baudelaire and to the continuing formulation of a modernist ideology actually suggests a valuable way of rethinking Baudelaire's poetry and critiquing the modern consciousness. She attempts to show that something like an "aesthetics of bad faith" exists, and that it is a useful concept for understanding modernism in relationship to its own history. Throughout, Baudelaire's poetry is examined in detail, with a focus on its relationship to his writings on caricature, on the problem of the "secret architecture," and on the place of allegory in a symbolist poetics. In the closing chapter, the author analyzes Baudelaire's denunciation of photography, which reveals the various tensions (or "bad faith") implicit in the modernist consciousness.
Bad Faith tells the story of one of history's most despicable villains and conmen - Louis Darquier, Nazi collaborator and 'Commissioner for Jewish Affairs', who dissembled his way to power in the Vichy government and was responsible for sending thousands of children to the gas chambers. After the war he left France, never to be brought to justice. Early on in his career Louis married the alcoholic Myrtle Jones from Tasmania, equally practised in the arts of fantasy and deception, and together they had a child, Anne whom they abandoned in England. Her tragic story is woven through the narrative. In Carmen Callil's masterful, elegiac and sometimes darkly comic account, Darquier's rise during the years leading up to the Second World War mirrors the rise of French anti-Semitism. Epic, haunting, the product of extraordinary research, this is a study in powerlessness, hatred and the role of remembrance. Shortlisted for the Samuel Johnson Prize.
A Spiritual Humanist Alternative for Christianity and the West
Author: Tom Drake-Brockman
Publisher: Wipf and Stock Publishers
Jesus was murdered by the Jewish religious leaders whose power base was the temple of Jerusalem. Saul of Tarsus—later the Paul of Christianity—was one of these, and his brand of faith theology mirrored their theology of covenantal entitlement. Thus, Christianity’s basic theological principles derive from those who killed Jesus. This is just one of many challenging propositions backed with strong evidence that appear in this book. Jesus, like most Jews, was attuned to faithfulness rather than pure faith, to ethical behavior based on human empathy rather than metaphysical beliefs and rituals. The central focus of Jesus was hesed, the heart of the Jewish covenant with God which linked God’s mercy to human compassion and forgiveness, making both mutually interactive. This hesed forgiveness was anathema to the temple’s faux forgiveness and threatened its very existence. Therefore, Jesus came not to save us, but to show us how to save ourselves. Reinterpreting a key parable of Jesus in this light, the Parable of the Tares, Jesus can be most plausibly understood as an incarnation of Adam, the original prototype human who God, in Genesis, appointed to oversee his creation and guide our spiritual evolution. His mission was not about any sacrificial death, but about establishing the spiritual humanism of Judaic hesed as the central purpose of human existence.