In this famous early work of German philosopher Friedrich Nietzsche, he investigates the artistic characteristics of Apollonian (reason) and Dionysian (passion) characteristics in Greek art, specifically in Greek tragedy as it evolved. Then he applies his conclusions about Greek tragedy to the state of modern art, especially modern German art and specifically to the operas of Richard Wagner.
This is one of Nietzsche's early academic writings - a scholarly theory about Ancient Greek theatre, specifically tragedies. In a nutshell, this work theorizes about why (Greek) spectators enjoy watching actors in a long series of scenes that depict human suffering (i.e., tragedy). It is a curious question, especially at the time since scholars generally thought of the Greeks as "A race of men, well-fashioned, beautiful, envied, life-inspiring, like no other race hitherto" (per Nietzsche's introduction). What did they need tragedy for? The question itself, and the path Nietzsche takes to answer this question, outraged the academic world. Later, an older Nietzsche criticizes this book himself and warns the reader that this text "should be treated with some consideration and reserve; yet I shall not altogether conceal how disagreeable it now appears to me, how after sixteen years it stands a total stranger before me."
'Pragmatism' contains a series of public lectures held by William James in Boston 1906–7. James provides a popularizing outline of his view of philosophical pragmatism while making highly rhetorical and entertaining lashes towards rationalism and other competing schools of thought. James is especially concerned with the pragmatic view of truth. True beliefs should be defined as, according to James, beliefs that can successfully assist people in their everyday life. This is claimed to not be relativism. That reality exists is argued to be a fact true beyond the human subject. James argues, nevertheless, that people select which parts of reality are made relevant and how they are understood to relate to each other. Charles Sanders Peirce, widely considered to be the founder of pragmatism, eventually chose to separate himself intellectually from James, renaming his own theory to ‘pragmaticism’.
David Hume, an eminent Scottish philosopher, historian, and essayist, explores the nature and foundation of Morals in this book, which was written as a popular summary of Book III in A Treatise of Human Nature. Hume states: “There has been a controversy started of late, much better worth examination, concerning the general foundation of Morals; whether they be derived from Reason, or from Sentiment; whether we attain the knowledge of them by a chain of argument and induction, or by an immediate feeling and finer internal sense; whether, like all sound judgement of truth and falsehood, they should be the same to every rational intelligent being; or whether, like the perception of beauty and deformity, they be founded entirely on the particular fabric and constitution of the human species.” (Excerpted from Section I – Of the General Principles of Morals)
"Our intention is, that Timaeus, who is the most of an astronomer amongst us, and has made the nature of the universe his special study, should speak first, beginning with the generation of the world and going down to the creation of man..."
'Timaeus' is usually regarded as one of Plato's later dialogues, and provides an account of the creation of the universe, with physical, metaphysical and ethical dimensions, which had great influence over philosophers for centuries following. It attributes the order and beauty of the universe to a benevolent demiurge - a 'craftsman' or god - fashioning the physical world after the pattern of an ideal, eternal one.
The dramatic setting of the dialogue is the day after a discussion in which Socrates has described his ideal state - as in the 'Republic'. A conversation between Socrates, Critias, Hermocrates and Timaeus, including Critias' account of Solon's journey to Egypt (where he hears the story of Atlantis), soon gives way to the monologue by Timaeus that forms the bulk of the work.
'Timaeus' is translated by Benjamin Jowett and his comprehensive introduction to and analysis of the work precedes the text itself, which he describes as "the growth of an age in which philosophy is not wholly separated from poetry and mythology".
Lao-Tze's Tao Teh King illuminates The Tao: a guiding principle of the universe and all within it. By exploring the nature of dualities and complements, Lao-Tze dissects strength and weakness; presence and absence; life and death. The Tao Teh King has served as a foundation for centuries of philosophy and wisdom.
This is Charles Johnston's translation of and commentary on the Yoga Sutras of Patanjali. Johnston's interpretation of this seminal yogic text focuses on "the birth of the spiritual from the psychical man."
Yoga sutras by Patanjali is a seminal work in yoga, this book is more about control of mind and the true goal of yoga. The sutras are extremely brief, and the translation in neat English makes it very easy for people to understand the ancient Sanskrit text. It starts with the birth and growth of spiritual man through the control of mind. In all, this is a "all in one" book for yoga philosophy written by the master himself.
As Jowett relates in his brilliant introduction, 95% of Plato's writing is certain and his reputation rests soundly on this foundation. The Alcibiades 1 appears to be a short work by Plato with only two characters: Socrates and Alcibiades. This dialogue has little dramatic verisimilitude but centres on the question of what knowledge one needs for political life. Like the early dialogues, the question is on whether the virtues needed by a statesman can be taught, on the importance of self-knowledge as a starting point for any leader. While this may be only partially the work of Plato, or even not his at all, Jowett favoured the work with his magisterial translation and appears to favour its inclusion in the canon of true works.
The Critique of Practical Reason (Kritik der praktischen Vernunft) is the second of Immanuel Kant's three critiques, first published in 1788. It follows on from his Critique of Pure Reason and deals with his moral philosophy. The second Critique exercised a decisive influence over the subsequent development of the field of ethics and moral philosophy, becoming the principle reference point for ethical systems that focus on the rightness or wrongness of actions themselves, as opposed to the rightness or wrongness of the consequences of those actions. Subsequently termed “deontological ethics”, Kant’s ethical system also laid the groundwork of moral absolutism, the belief that there are absolute standards against which moral questions can be judged, and that certain actions are right or wrong, devoid of the context of the act.
The Life of Reason, subtitled "the Phases of Human Progress", is a book published in five volumes from 1905 to 1906, by Spanish-born American philosopher George Santayana (1863-1952). It consists of Reason in Common Sense, Reason in Society, Reason in Religion, Reason in Art, and Reason in Science. The work is considered to be the most complete expression of Santayana's moral philosophy [...]. Santayana's philosophy is strongly influenced by the materialism of Democritus and the refined ethics of Aristotle, with a special emphasis on the natural development of ideal ends. The Life of Reason is sometimes considered to be one of the most poetic and well-written works of philosophy in Western history. To supply but a single example, the oft-quoted aphorism of Santayana's, "Those who cannot remember the past are condemned to repeat it," may be found on p. 284 of Reason in Common Sense.
The Life of Reason, subtitled "the Phases of Human Progress", is a book published in five volumes from 1905 to 1906, by Spanish-born American philosopher George Santayana (1863-1952). It consists of Reason in Common Sense, Reason in Society, Reason in Religion, Reason in Art, and Reason in Science. The work is considered to be the most complete expression of Santayana's moral philosophy [...]. Santayana's philosophy is strongly influenced by the materialism of Democritus and the refined ethics of Aristotle, with a special emphasis on the natural development of ideal ends. The Life of Reason is sometimes considered to be one of the most poetic and well-written works of philosophy in Western history. To supply but a single example, the oft-quoted aphorism of Santayana's, "Those who cannot remember the past are condemned to repeat it," may be found on p. 284 of Reason in Common Sense.
In this work, Schopenhauer explains his fundamental idea that at the root of the reality we see around us is a Will that eternally, insatiably seeks to be satisfied. Each human Subject observes the Objects around her from the perspective of that fundamental Will working within each person. The human observer is distracted by the details of life and individual distinctions that obscure this Will; only by penetrating this “principium individuationis” (which is enslaved by the cause-and-effect tyranny of the Principle of Sufficient Reason) can the observer perceive the essential Thing-In-Itself. Art has the power to make us see the Thing-In-Itself, the Platonic Idea freed from the individual particular manifestation of it, thus enabling us to transcend the individual Will and perceive something of true Reality. Perceiving the common Will in all humanity, we are able to come closer to an ego-less love based on that shared essence. Schopenhauer squarely faces the fact that existence is fundamentally suffering, but it would be simplistic to label him (as is so often done) as nothing but a pessimist. His affirmation of Art and Love is a transforming principle, having a powerful influence on writers such as Tolstoy. In the end, he chooses the Way of Negation as the path toward peace; by denying our Will, by silencing the many outbreaks of Will in our lives, we can approach the ultimate peace of annihilation that is the theme of the great Vedic philosophy of India, to which Schopenhauer admits his profound debt. ( Expatriate)
John Dewey, an early 20th Century American philosopher, psychologist, educational theorist saw Social Psychology as much a physical science (with rules and predictive power) as Biology and Chemistry. This project encompasses Part 1 of 4 of his book Human Nature and Conduct.
Dewey's uses the word "HABIT" as a specialized catch-all word to describe how a person and his/her objective environment interact. This interaction is the basis for moral judgement. Dewey writes: "All habits are demands for certain kinds of activity; and they constitute the self.” In other places he also asserts that "Habits are Will."
The Faith of Our Fathers: A Plain Exposition and Vindication of the Church Founded by Our Lord Jesus Christ is a book published in 1876 by archbishop James Gibbons, which became a best-selling conversion manual in the United States, and by 1980 was in its 111th printing.
(From the preface) “The object of this little volume is to present in a plain and practical form an exposition and vindication of the principal tenets of the Catholic Church. It was thought sufficient to devote but a brief space to such Catholic doctrines and practices as are happily admitted by Protestants, while those that are controverted by them are more elaborately elucidated...
...As his chief aim has been to bring home the truths of the Catholic faith to our separated brethren, who generally accept the Scripture as the only source of authority in religious matters, he has endeavored to fortify his statements by abundant reference to the sacred text. He has thought proper, however, to add frequent quotations from the early Fathers, whose testimony, at least as witnesses of the faith of their times, must be accepted even by those who call in question their personal authority.”
M. (Maxamilian) Schele de Vere was born in Sweden in 1820 and studied language in Germany before eventually becoming a professor of modern language at the University of Virginia in 1844 where he would teach for more than 50 years. During his time as a professor, he would write many books, mostly focusing on language. One of his last works, being first published in 1873, "Modern Magic" instead focuses on the occult. From the preface: "The main purpose of our existence on earth—aside from the sacred and paramount duty of securing our salvation—is undoubtedly to make ourselves masters of the tangible world around us, as it stands revealed to our senses, and as it was expressly made subject to our will by the Creator. We are, however, at the same time, not left without information about the existence of certain laws and the occurrence of certain phenomena, which belong to a world not accessible to us by means of our ordinary senses, and which yet affect seriously our intercourse with Nature and our personal welfare... The least that we can do is to ascertain the precise nature of these laws, and, after stripping these phenomena of all that can be proved to be merely incidental or delusive, to compare them with each other, and to arrange them carefully according to some standard of classification"
Bertrand Russell, 3rd Earl Russell (1872 – 1970) was a British philosopher, logician, mathematician, political activist and Nobel laureate. He led the British "revolt against idealism" in the early 1900s and is considered one of the founders of analytic philosophy along with his predecessor Gottlob Frege and his protégé Ludwig Wittgenstein. In this book, written in 1918, he offers his assessment of three competing streams in the thought of the political left: Marxian socialism, anarchism and syndicalism.
This is a compilation of the thoughts on art, science and life of Leonardo da Vinci, translated by Maurice Baring and edited by Lewis Einstein.
The Analects, or Lunyu (simplified Chinese: ??; traditional Chinese: ??; pinyin: Lún Yu; literally "Classified/Ordered Sayings"), also known as the Analects of Confucius, are considered a record of the words and acts of the central Chinese thinker and philosopher Confucius and his disciples, as well as the discussions they held. Written during the Spring and Autumn Period through the Warring States Period (ca. 475 BC - 221 BC), the Analects is the representative work of Confucianism and continues to have a substantial influence on Chinese and East Asian thought and values today. James Legge (Chinese: ???; December 20, 1815 – November 29, 1897) was a noted Scottish sinologist, a Scottish Congregationalist, representative of the London Missionary Society in Malacca and Hong Kong (1840–1873), and first professor of Chinese at Oxford University (1876–1897). In association with Max Müller he prepared the monumental Sacred Books of the East series, published in 50 volumes between 1879 and 1891.
The Principles of Philosophy, originally published in Latin in 1644, and translated to French in 1647, sets forth the principles of nature--the Laws of Physics--as Descartes viewed them. The book provides a systematic statement of natural philosophy and metaphysics, and represents the first truly comprehensive, mechanistic account of the universe. The Selections from the Principles of Philosophy contains the whole of the first part of the book ("Of the Principles of Human Knowledge"), as well as selections from the second ("Of the Principles of Material Things"), third ("Of the Visible World"), and fourth part ("Of the Earth") of the book. (Foon)
Nietzsche gives a series of lectures in Bale, Germany on the subject of German educational institutions, and what the best way forward. Summary by Aaron.
Auguste Comte was from France and published this book in French in 1844. He made a very great impact on the sciences and claims to have “discovered the principal laws of Sociology." Comte says Reason has become habituated to revolt but that doesn’t mean it will always retain its revolutionary character. He discusses Science, the trade-unions, Proletariat workers, Communists, Capitalists, Republicans, the role of woman in society, the elevation of Social Feeling over Self-love, and the Catholic Church in this book. His goal is to replace theology with philosophy and develop the Religion of Humanity where Imagination is subordinate to Reason as Reason is to Feeling. Positivism can be summed up in this statements from his conclusion: “Love, then, is our principle; Order our basis; and Progress our end.” This is the 1908 edition of the book.
Some men write their lives to save themselves from ennui, careless of the amount they inflict on their readers. Others write their personal history, lest some kind friend should survive them, and, in showing off his own talent, unwittingly show them up. Others, again, write their own life from a different motive—from fear that the vampires of literature might make it their prey. I have frequently had applications to write my life, both from my countrymen and from foreigners. Some caterers for the public offered to pay me for it. Others required that I should pay them for its insertion; others offered to insert it without charge. One proposed to give me a quarter of a column gratis, and as many additional lines of eloge as I chose to write and pay for at ten-pence per line. To many of these I sent a list of my works, with the remark that they formed the best life of an author; but nobody cared to insert them. I have no desire to write my own biography, as long as I have strength and means to do better work. The remarkable circumstances attending those Calculating Machines, on which I have spent so large a portion of my life, make me wish to place on record some account of their past history. As, however, such a work would be utterly uninteresting to the greater part of my countrymen, I thought it might be rendered less unpalatable by relating some of my experience amongst various classes of society, widely differing from each other, in which I have occasionally mixed. This volume does not aspire to the name of an autobiography. It relates a variety of isolated circumstances in which I have taken part—some of them arranged in the order of time, and others grouped together in separate chapters, from similarity of subject. The selection has been made in some cases from the importance of the matter. In others, from the celebrity of the persons concerned ; whilst several of them furnish interesting illustrations of human character.
"The Light of Egypt" will be found to be an Occult library in itself, a textbook of esoteric knowledge, setting forth the "wisdom Religion" of life, as taught by the Adepts of Hermetic Philosophy. It will richly repay all who are seeking the higher life to carefully study this book, as it contains in a nutshell the wisdom of the ages regarding man and his destiny, here and hereafter. The London and American first edition, also the French edition, Vol. I, met with lively criticism from Blavatsky Theosophists, because it annihilates that agreeable delusion of "Karma" and "Reincarnation" from the minds of all lovers of truth for truth's sake.
"The Tablets of Aeth" is a great and mighty work, as it contains the very quintessence of Occult and Hermetic philosophy, as revealed by spiritual law. "Penetralia" is a new revelation, and invaluable to Occult students, as it is the personal experience of a developed soul. (Summary taken from the Publishers Preface)
Lafcadio Hearn, born 1850 in Greece, went to Japan when he was 40 years old and became a Japanese citizen only 6 years later. His writings about Japan from the beginning of the Meiji era, when the country was just opening to the West, remain among the most important explanations of Japanese culture.
This book contains in the first part, "Exotics", his observations of and personal insights into Japan. For example, Fuji no Yama tells about him climbing the highest mountain in Japan; and A Question in the Zen Texts, Literature of the Dead, and Of Moon Desire try to explain Buddhist teachings. In the second part, "Retrospectives", Hearn leaves both Japan and his vantage point as impartial observer behind and delves into personal experiences and musings that occurred to him in the numerous countries he visited. The main topic of these very personal pieces is beauty in all its forms.
The Book talks on the internal world of the self. The real nature of the subconscious mind, the way to control it, how ego comes into play and most frequently asked questions like "Who am I" are attempted to answer.
Part 1 lays out the framework for Positivism as originated in France by Auguste Comte in his Cours de Philosophie Positive. Mill examines the tenets of Comte's movement and alerts us to defects. Part 2 concerns all Comte's writings except the Cours de Philosophie Positive. During Comte's later years he gave up reading newspapers and periodicals to keep his mind pure for higher study. He also became enamored of a certain woman who changed his view of life. Comte turned his philosophy into a religion, with morality the supreme guide. Mill finds that Comte learned to despise science and the intellect, instead substituting his frantic need for the regulation of change.
Clarence Darrow was an American lawyer. He remains notable for his wit and agnosticism, which marked him as one of the most famous American lawyers and civil libertarians.
In this book, Darrow expands on his lifelong contention that psychological, physical, and environmental influences—not a conscious choice between right and wrong—control human behavior. To my ears (the reader's), the author has a rather simplistic behaviourist view of human behaviour, but he argues his position with wonderful clarity. Darrow is coherently critical of conspiracy laws, of the creation of laws by the powerful (and consequently the definition of "crime" by that group) .... and his views on the machinery of "justice" and on how criminals are treated are still very relevant.
Elbert Hubbard describes the homes of authors, poets, social reformers and other prestigious people, reflecting on how their surroundings may have influenced them. These short essays are part biography and part pontification of Hubbard's opinion of the subject and their oeuvre.
In this volume he reflects on the lives of great teachers throughout history. Included are Moses, Confucius, Pythagoras, Plato, King Alfred, Erasmus, Booker T. Washington, Thomas Arnold, Friedrich Froebel, Hypatia, Saint Benedict and Mary Baker Eddy.
In this early collection of formative essays, acclaimed American philosopher John Dewey argues that the idealistic, realistic, and analytic schools of philosophy fail to take into account the pragmatic and experimental nature of experience - common to science and practical experience, but alien to the abstract theorizing of coherentist and correspondence theories of logic.Here we find the essential groundwork for the mature naturalistic and process-oriented metaphysics that Dewey would elaborate in his later mature works such as Experience and Nature and Logic: The Theory of Inquiry.In his long introduction, Dewey provides a summary and precis of his experimental logic, taking specifically pains to contrast his approach with the emerging analytic logic of Russell and Frege.Chapters 3-6 take aim at the idealistic logic dominant in his time by providing a close reading and critique of the German logician Hermann Lotze.Chapters 7-8 argue for the distinction between acquaintance with an external reality and knowledge of that reality.Rather than disembodied and abstract, Dewey describes a logic arising out of the concrete interactions of organisms embedded within a natural environment. Dewey's logic of experience is essential to an understanding of his various projects, from education, to art, politics, pragmatism, and science.
Even before the Great War turned the world upside down, Western civilization was being revolutionized at all levels: intellectually, philosophically, artistically. Noted positivist philosopher George Santayana published this volume on the eve of the War, trying to portray the status of philosophy and theology at that moment by analyzing six significant topics:
1. the intellectual "temper" of the age
2. the clash between Modernism and Christianity
3. the new idealism of Henri Bergson
4. the new skepticism of Bertrand Russell
5. Shelley's fusion of philosophy and poetry
6. the so-called "genteel" tradition in American philosophy.
"It is quite generally recognized that psychology has remained in the semi-mythological, semi-scholastic period longer than most attempts at scientific formulization. For a long time it has been the "spook science" per se, and the imagination, now analyzed by M. Ribot in such a masterly manner, has been one of the most persistent, apparently real, though very indefinite, of psychological spooks. Whereas people have been accustomed to speak of the imagination as an entity sui generis, as a lofty something found only in long-haired, wild-eyed "geniuses," constituting indeed the center of a cult, our author, Prometheus-like, has brought it down from the heavens, and has clearly shown that imagination is a function of mind common to all men in some degree, and that it is shown in as highly developed form in commercial leaders and practical inventors as in the most bizarre of romantic idealists. The only difference is that the manifestation is not the same." - Albert H. N. Baron, in translator's preface to Essai sur l'imagination créatrice
This little book, whose design is to lead the devout Bible student into the Green Pastures of the Good Shepherd, thence to the Banqueting House of the King, and thence to the service of the Vineyard, is one of the abiding legacies of Mr. Hudson Taylor to the Church. In the power of an evident unction from the Holy One, he has been enabled herein to unfold in simplest language the deep truth of the believer's personal union with the Lord, which under symbol and imagery is the subject of The Song of Songs. (From the Foreword by J Stuart Holden).
The Autobiography of a Slander exposes the consequences of reckless words or, even worse, intentionally disparaging words. In this moral tale, told from the point of view of "the slander", Edna Lyall (pseudonym used by Ada Ellen Bayley) reveals her ideals and goals in life and relationships.
Dr. Pascal brings us the Theosophic knowledge to reincarnation. He discusses four main topics: 1). The Soul and the Bodies, 2). Reincarnation and the Moral Law, 3). Reincarnation and Science, and 4). Reincarnation and the religious and philosophical concensus of the ages
This book provides the basics of Theosophy and perhaps the beginning of a life long journey. Theosophy comes from the ancient wisdom that man and nature are as inseparable from the universe as the universe is inseparable from man and nature. It is a science and a philosophy, not a religion which depends on (dogma) faith. Knowledge gained through the study of Theosophy comes from the understanding of natural laws and harmony of the universe. Rogers shows us why we cannot separate ourselves from God (universe); the evolution of the soul; rebirth after physical death; why we don’t remember past lives and much more. If you’ve ever questioned why we are here or what happens when we die, the study of Theosophy may provide answers.
One of three seminal philosophical works by the twelfth century Japanese Shogun, Yoritomo-Tashi. (From the Preface) He knows how to clothe his teachings in fable and appealing legend, and his exotic soul, so near and yet so far, reminds one of a flower, whose familiar aspect is transmuted into rare perfume.By him the sternest questions are stripped of their hostile aspects and present themselves in the alluring form of the simplest allegories of striking poetic intensity.When reading his works, one recalls unconsciously the orations of the ancient philosophers, delivered in those dazzling gardens, luxuriant in sunlight and fragrant with flowers.In this far-away past, one sees also the silhouette of a majestic figure, whose school of philosophy became a religion, which interested the world because it spoke both of love and goodness.But in spite of this fact, the doctrines of Yoritomo are of an imaginative type. His kingdom belongs to this world, and his theories seek less the joys of the hereafter than of that tangible happiness which is found in the realization of the manly virtues and in that effort to create perfect harmony from which flows perfect peace.He takes us by the hand, in order to lead us to the center of that Eden of Knowledge where we have already discovered the art of persuasion, and that art, most difficult of all to acquire—the mastery of timidity.Following him, we shall penetrate once more this Eden, that we may study with Yoritomo the manner of acquiring this art—somewhat unattractive perhaps but essentially primordial—called Common Sense.
Volume 3 of the complete works contains several short critical introductory essays, five lectures under the heading "On the Future of our Educational Institutions," and finally an essay by the author entitled "Homer and Classical Philology." As always, Nietzsche believes in the importance of classical thought.
I beg to present this my humble work to the English reader. It is the history of the Universe from its birth to its dissolution. I have explained the science of creation, its making and its mechanism. In doing so I have drawn my information from the recorded facts in the Sacred Books of the Root Race of mankind. Some facts and explanations are herein furnished for the first time in any modern language. This book embodies true Hinduism. (From the author's Preface)
“With the Greek civilisation beauty perished from the world. Never again has it been possible for man to believe that harmony is in fact the truth of all existence.”
This elegantly-written work provides a splendid introduction to the Greeks of the classic period: how they thought, wrote, and organised their lives and loves. Although it dates from the 1890s, there is very little about it that has dated. To its author’s credit, the subject of “Greek love” is dealt with in a sane and factual context - despite the judicial assassination of Oscar Wilde going on in the background.
A Cambridge don much admired by his students (including E. M. Forster), Goldsworthy Lowes Dickinson belonged to the Apostles, a secret society with a strong ethic of male friendship. Alfred Tennyson and his beloved Arthur Hallam were early members. Dickinson is chiefly remembered as a historian and pacifist who played a significant part in the founding of the League of Nations. Inevitably, given his interests and intellectual background, he became a close associate of the Bloomsbury Group.
The Greek View of Life is no dry academic tome. It is a popularizing work in the best sense: accessibly written and illustrated with apt quotations given in sturdy translations, never in the original Greek. It is a joy to read.
It is not without serious reflection that I have collected these thoughts in war time to offer in book form to those who may care to read and ponder them.They were written for the most part on the spur of vital moments, when some of the tendencies of the evil times through which we are living seemed to call for immediate protest. I have felt more strongly than ever in the past two years that we are in danger of accepting as something outside the pale of criticism the judgments of those who lead, and sometimes mislead us. The support or hostility of the newspaper press—in some aspects the greatest distorting medium in the world—is still ruled by party considerations. Loyalty or ill-will to the men in office colours all the views of those who praise or blame, and it happens often that a good measure is damned for what is best or lauded for what is worst in it. Again, I have felt that while much of the fighting spirit of the country is subject to army discipline, the tendency of government has been to make helpless puppets of the citizens who remain behind the forces in the field. In the near future, if we would save what is left of our heritage of freedom, and would even extend the comparatively narrow boundaries that existed before the autumn of 1914, we must relieve the press of the self-conferred duty of thinking for us. We must not give our rulers a blank cheque; their best efforts tend more to rouse our suspicions than to compel our confidence.Judging all the matters dealt with in these pages as fairly and honestly as I can, I have found myself repeatedly in opposition to the authorities. The legislation from which we have suffered since war began, the efforts to relieve difficult situations and prepare for obvious emergencies have savoured largely of panic and can boast no more than a small element of statesmanship. So I have protested and the protests have grown even beyond the limit of these book covers, while an ever-swelling letter-bag has told me that I have interpreted, however feebly, the thoughts, wishes, and aspirations of many thinking men and women. We are on the eve of events that will demand of evolution that it mend its paces or become revolution without more ado. The international crisis and the national makeshifts must have proved to the dullest that the world is out of joint.I make no claim to traverse the whole ground, modesty forbids, and Mr. Zangwill has accomplished the task in his "War for the World," the most brilliant work that has seen the light since August, 1914. I have sought to point out where and why and how we are moving backwards. I can command no eloquence to gild my words, I cannot pretend to have more to say than will have occurred to every man and woman of advanced views and normal intelligence, but it does not suffice to think; one must make thought the prelude of action. Strong in this belief I have not hesitated to attempt something more than mere criticism.I cannot wave flags, abuse enemies, or extol popular idols; and consequently those who read will please accept these and other limitations.FRANCES EVELYN WARWICK.
We have seen that as mankind rises in the scale of civilization the body becomes increasingly less important. Nevertheless, I wish it to be clearly understood, that I do not maintain that it is preferable to be ill than well, but only that each state has its own peculiar privileges, which are rarely interchangeable.Health and sickness are merely different roads to achievement. The earth requires rain as well as sunshine; we need both tears and laughter; navvies are necessary and so are philosophers.The book details how people from many professions who had some or other physical disability or pain reached their goals. The introduction is by Kate Douglas Wiggin.