Western civilization is the Utopia of a better and higher life on Earth. The globalization of neo-liberalism proves that this project has failed. The paradigm of «Critical Theory of Patriarchy» explains this failure and discusses alternatives. By confronting the central civilizations in history, the egalitarian, life-oriented matriarchal one, and the hierarchical, nature and life dominating, hostile patriarchal one, we see that 5000 years of patriarchy have «replaced» matriarchies and nature itself by a «progressive» counter-world of «capital». This transformation characterizes «capitalist patriarchy» including «socialism». Its demise is due to the «alchemical» destruction of the world's resources, thought of, theologically legitimized and fetishized as «creation». This violence is not recognized. Elites have, instead, begun with a new «military alchemy», treating the whole Planet as weapon of mass destruction. Hence, the «Planetary Movement for Mother Earth».

The Rebel is the memoir of a revolutionary woman, Leonor Villegas de Magnon (1876-1955), who was a fiery critic of dictator Porfirio Diaz and a conspirator and participant in the Mexican Revolution. Villegas de Magnon rebelled against the ideals of her aristocratic class and against the traditional role of women in her society. In 1910 Villegas moved from Mexico to Laredo, Texas, where she continued supporting the revolution as a member of the Junta Revolucionaria (Revolutionary Council) and as a fiery editorialist in Laredo newspapers. In 1913, she founded La Cruz Blanca (The White Cross) to serve as a corps of nurses for the revolutionary forces active from the border region to Mexico City. Many women like Villegas de Magnon from both sides of the border risked their lives and left their families to support the revolution. Years later, however, when their participation had still been unacknowledged and was running the risk of being forgotten, Villegas de Magnon decided to write her personal account of this history. The Rebel covers the period from 1876 through 1920, documenting the heroic actions of the women. Written in the third person with a romantic fervor, the narrative interweaves autobiography with the story of La Cruz Blanca. Until now Villegas de Magnon's written contributions have remained virtually unrecognized - peripheral to both Mexico and the United States, fragmented by a border. Not only does her work attest to the vitality, strength and involvement of women in sociopolitical concerns, but it also stands as one of the very few written documents that consciously challenges stereotyped misconceptions of Mexican Americans held by both Mexicans and Anglo-Americans.

Self-directed learning seeks to provide students with the greatest possible control over the content of their courses and the methods used to deliver them. This fits with counselling process, where the intention is to increase the client's power and autonomy. This book gives practical examples of ways in which this method has been carried out and considers some of the dilemmas facing both students and trainers. Self-directed Learning in Counsellor Training provides a developmental model of self-directed learning together with exercises and methods of facilitating. It looks at ways of managing entry into this form of learning and demonstrates methods of designing courses which reinforce the principles. There is a discussion of the underlying philosophy, the possible outcomes and examples of ways to self and peer assess.

Comprehensive and targeted preparation for the GED Mathematical Reasoning Test.

This book is the first complete study of the translations of Machiavelli’s Prince made in Europe and the Mediterranean countries during the period from the sixteenth to the first half of the nineteenth century: the first, unpublished French translation by Jacques de Vintimille (1546), the first Latin translation by Silvestro Tegli (1560), as well as the first translations in Dutch (1615), German (1692), Swedish (1757) and Arabic (1824). The first translation produced in Spain - dated somewhere between the end of the sixteenth and the early seventeenth century - remained in manuscript form, while there was a second vernacular Spanish version around 1680. The situation in Great Britain was different from the rest of Europe, as it could boast four manuscript translations by the end of the sixteenth century.