After a lifetime of writing and editing prose, Jacques Barzun has set down his view of the best ways to improve one’s style. His discussions of diction, syntax, tone, meaning, composition, and revision guide the reader through the technique of making the written word clear and agreeable to read. Exercises, model passages both literary and casual, and hundreds of amusing examples of usage gone wrong show how to choose the right path to self-expression in forceful and distinctive words. ~ Product Description • Rare is the book that causes one to consider — ponder? appraise? examine? inspect? contemplate? — one’s every word. Simple & Direct, a classic text on the craft of writing by the educator Jacques Barzun, does so — with style. His object, says Barzun, is "to resensitize the mind to words." Do not use a word unless you know both its meaning and its connotations, its "quality" and its "atmosphere," and the ways in which it joins with other words. Barzun is an exacting taskmaster, railing against abstractions, "fancy" wordings, contemporary slang (which "prey[s] upon the vocabulary rather than nourish[es] it"), misprints ("it is rudeness to let them appear"), and the like. He bemoans what he sees as "a fury at work in the people to make war on hyphens," and he loathes those new words, such as condominium, that have been "cobbled together out of shavings and leftovers." Still, no stodgy codger he. Barzun merely asks that you "have a point and make it by means of the best word." If that means splitting an infinitive or substituting a "which" for a "that," so be it. Just be sure that the decision to do so is conscious and informed. Once you’ve found the right word, you can move on to writing sentences and then leaning them against one another until they form paragraphs. Only when you’ve gotten it all down, says Barzun, should you allow yourself the pleasure of revision. "Unlike the sculptor," he says, "the writer can start carving and enjoying himself only after he has dug the marble out of his own head." ~ Jane Steinberg
“Aesthetics” and “theological aesthetics” usually imply a focus on questions about the arts and how faith or religion relates to the arts: only the final pages of this work take up that problem. The central theme of the book is beauty. The author employs a new typology of western texts on beauty and a theological analysis of the image of God and redemption to counter the centuries-long tendency to ignore or marginalize beauty and the aesthetic as part of the life of faith. Studying the interpretation of beauty in ancient Greece, 18th-century England, the work of Jonathan Edwards, and 19th- and 20th-century philosophies of human self-transcendence, the author explores whether Christian existence, the life of faith, and the ethical exlude or require an aesthetic dimension in the sense of beauty.
Perhaps you’re a “closet writer” who’s been scribbling in journals for years. Maybe you once had a passion for playing the piano or violin — a passion that is still flickering somewhere deep inside you. You may have a knack for photography, drawing, gardening, cooking, or some other creative gift. Or you may long to express yourself creatively, but have yet to discover your unique talents. Your creativity was meant be used. Whether you are an artist who has already identified your gifts or you believe that you have artistic talent that has never been developed, working through this book will help you grow closer to becoming the person God has designed you to be. “Chapter-by-chapter, with thought-provoking words and exercises, Janice lifts the veil that blinds our thoughts towards our gifts. Most of us will be able to see ourselves somewhere within the pages of this book. We will then have the chance to overcome the lies that have kept us from believing that we can enjoy the wonderment of creating with the talent we possess.” ~ from the foreword by Thomas Blackshear
In our relativistic society, Christians more than ever are bombarded by tough questions about their faith. Author Paul Copan has observed that many of these questions emerge as "anti-truth claims" that are part of today’s skeptical mind-set. Christians defending their faith often hear slogans and questions such as: It’s all relative; Everything is one with the Divine, all else is illusion; The Gospels contradict each other; Why would a good God create hell? This book provides incisive answers to slogans related to truth and reality; theism, pantheism/Eastern religion, and naturalism; and doctrinal issues such as the incarnation and truth of Scripture. Each of the twenty-two chapters provides succinct answers and summary points for countering the arguments. Copan’s book is accessible for all Christians who want to defend the plausibility of Christianity in the marketplace of ideas. It also includes helpful summary sections, additional resources, and additional documentation in the endnotes for review and discussion.
This innovative volume will be welcomed by moral and political philosophers, social scientists, and anyone who reflects seriously on the twentieth century’s heavy burden of war, genocide, ethnic cleansing, and other evidence of people’s desire to harm one another. Mar’a P’a Lara brings together a provocative set of essays that reexamine evil in the context of a "postmetaphysical" world, a world that no longer equates natural and human evil and no longer believes in an omnipotent God. The question of how and why God permits evil events to occur is replaced by the question of how and why humans perform radically evil acts. ~ Product Description
Things are particulars and their qualities are universals, but do universals have an existence distinct from the particular things? And what must be their nature if they do? This book provides a careful and assured survey of the central issues of debate surrounding universals, in particular those issues that have been a crucial part of the emergence of contemporary analytic ontology. The book begins with a taxonomy of extreme nominalist, moderate nominalist, and realist positions on properties, and outlines the way each handles the phenomena of predication, resemblance, and abstract reference. The debate about properties and philosophical naturalism is also examined. Different forms of extreme nominalism, moderate nominalism, and minimalist realism are critiqued. Later chapters defend a traditional realist view of universals and examine the objections to realism from various infinite regresses, the difficulties in stating identity conditions for properties, and problems with realist accounts of knowledge of abstract objects. In addition the debate between Platonists and Aristotelians is examined alongside a discussion of the relationship between properties and an adequate theory of existence. The book’s final chapter explores the problem of individuating particulars. The book makes accessible for students a difficult topic without blunting the sophistication of argument required by a more advanced readership. Universals provides an authoritative treatment of the subject for both student and scholar alike.
The Spanish Inquisition remains a fearful symbol of state terror. Its principal target was the conversos, descendants of Spanish Jews who had been forced to convert to Christianity some three generations earlier. Since thousands of them confessed to charges of practicing Judaism in secret, historians have long understood the Inquisition as an attempt to suppress the Jews of Spain. In this magisterial reexamination of the origins of the Inquisition, Netanyahu argues for a different view: that the conversos were in fact almost all genuine Christians who were persecuted for political ends. The Inquisition’s attacks not only on the conversos’ religious beliefs but also on their “impure blood” gave birth to an anti-Semitism based on race that would have terrible consequences for centuries to come. This book has become essential reading and an indispensable reference book for both the interested layman and the scholar of history and religion. ~ Product Description
Since Descartes, one of the central questions of Western philosophy has
been that of how we know that the objects we seem to perceive are real. Philosophical skeptics claim that we know no such thing. Representationalists claim that we can gain such knowledge only by inference, by showing that the hypothesis of a real world is the best explanation for the kind of sensations and mental images we experience. Both accept the doctrine of a ‘veil of perception’: that perception can only give us direct awareness of images or representations of objects, not the external objects themselves. In contrast, Huemer develops a theory of perceptual awareness in which perception gives us direct
awareness of real objects, not mental representations, and we have non-inferential knowledge of the properties of these objects. Further, Huemer confronts the four main arguments for philosophical skepticism, showing that they are powerless against this kind of theory of perceptual knowledge.
With the publication of J.L. Schellenberg’s Divine Hiddeness and Human Reason, in recent years philosophers of religion have focused their attention on the problem of the “hiddenness of God”, the evident fact that, if God exists, he is not as overtly obvious as he could be. The psalmists and prophets often lamented this apparent absence of God. And Bertrand Russell, imagining a possible meeting with God in the afterlife, famously said he would explain his atheism by the lack of sufficient evidence. A good place to start exploring the problem is in a recent collection of essays: Divine Hiddenness: New Essays. On a more pedestrian level, Phillip Yancey has wrestled with this question at length in his typically poignant and honest style. See his Disappointment with God and Reaching for the Invisible God.
Bishop Robinson, a theological modernist whose "Honest to God" made him controversial within the Anglican communion, began this book as what he labels "a theological joke": "I thought I would see how far one could get with the hypothesis that the whole of the New Testament was written before 70", the year in which the Roman army sacked and burned the Temple of Jerusalem. As it turned out, he got much further than he had ever expected, a journey made more impressive by his lack of any predisposition toward a "conservative" point of view. His conclusion is that there is no compelling evidence – indeed, little evidence of any kind – that anything in the New Testament canon reflects knowledge of the Temple’s destruction. Furthermore, other considerations point consistently toward early dates and away from the common assumption (a prejudice with a seriously circular foundation) that a majority of primitive Christian authors wrote in the very late First or early-to-middle Second Century under assumed names. ~ E.T. Veal at Amazon.com
