Although unusual in his driving ambitions and his consuming need to accumulate a fortune, Harrison remained in most respects thoroughly conventional and Victorian, and his diary offers unrivalled insights into the voice of the mid-nineteenth century Toronto male.

What does it mean to be a man? Moreover, how do you as a father instill that reality in your son? By Raising a Modern-Day Knight. The medieval custom of knighthood offers a unique approach to shaping a boy into a strong, godly man. Centuries ago, select boys went through a rigorous, years-long process of clearly defined objectives, goals, and ceremonies—with the hope of achieving knighthood. Along the way, they acquired a boldly masculine vision, an uncompromising code of conduct, and a noble cause in which to invest their lives. They were the heroes of their age. In much the same way, Raising a Modern-Day Knight will show how you, too, can confidently guide your son to the kind of authentic, biblical manhood that can change out world. Complete with ceremony ideas to celebrate accomplishments and ingrain them in the mind of a knight-in-training, this resource is as insightful as it is practical in raising a boy to be a chivalrous, godly man.

Provides clarification of Jung's method of dream analysis. Based upon a previously unpublished series of dreams of one of Jung's patients.

While the basis of these seminars is a series of 30 dreams of a male patient of Jung's, the commentary ranges associatively over a broad expanse of Jung's learning and experience. A special value of the seminar is the close view it gives of Jung's method of dream analysis through amplification. The editorial aim has been to preserve the integrity of Jung's text.

Computer understanding of natural language (NL) is commonly considered as extracting “sense” from NL texts. This deprives the problem of determinity, since the notion of “sense” lacks a formal definition. However, with a man-to-computer NL dialogue involved in some working process, any address by humans is nothing but a task for the computer to fulfil. Then it is immaterial whether the computer understands the address text sense and even the very notion of “sense”. Only the address task is to be accomplished. This means not revealing morphologic, syntactic and other text structures, but only extracting data on the task. As a result, a new theory of NL dialogue understanding has been created, called “orientated linguistics”. This theory has been brought to life as several practical systems, which have demonstrated an extremely reliable and correct understanding of a quite free and easy NL, a tiny resource consumption and simple readjustment between various subject areas and, what is more, national languages.

Angeregt von Freunden und Kollegen, legte Ernst Cassirer 1944 im amerikanischen Exil mit dem Essay on Man eine komprimierte und zugleich überarbeitete Fassung seiner Kulturphilosophie vor, in der er die dreibändige Philosophie der symbolischen Formen in ihren Hauptgedanken fortführt. Dabei wird der wohl wichtigste Bestandteil der Cassirerschen Kulturphilosophie, die Idee der Humanität, thematisiert und zusammenfassend begründet. Mit Bezugnahme auf das komplexe und vielschichtige Gefüge von Sprache, Mythos, Religion, Kunst, Geschichte und Wissenschaft bestimmt Cassirer den Menschen als »animal symbolicum«, als ein Wesen, das Symbole schafft und sich durch Symbole verständigt. Dank seiner klaren, verständlichen Sprache und Argumentationsstruktur ermöglicht der »Essay on Man« nicht nur dem philosophischen Fachpublikum, sondern auch einem weiteren Kreis interessierter Leser den Zugang zu Cassirers Denken. Er darf somit als allgemeine Einführung in die Philosophie Cassirers verstanden werden. Inhalt: Part I. What is man? I. The Crisis in Man's Knowledge of Himself II. A Clue to the Nature of Man: the Symbol III. From Animal Reactions to Human Responses IV. The Human World of Space and Time V. Facts and Ideals Part II. Man and Culture VI. The Definition of Man in Terms of Human Culture VII. Myth and Religion VIII. Language IX. Art X. History XI. Science XII. Summary and Conclusion

We meet with evil in the ordinary course of experience, as we try to live our life stories. It’s not a myth. It’s a mysterious but quite real phenomenon. How can we recognize it? How can we learn to resist it? Amazingly, philosophers have not been much help. Despite the claim of classical rationalists that evil is “ignorance,” evil-doers can be extremely intelligent, showing an understanding of ourselves that surpasses our own self-understanding. Meanwhile, contemporary philosophers, in the English-speaking world and on the Continent, portray good and evil as social constructs, which leaves us puzzled and powerless when we have to face the real thing. Thinkers like Hannah Arendt have construed evil as blind conformity to institutional roles—hence “banal”— but evil-doers have shown exceptional creativity in bending and reshaping institutions to conform to their will. Theologians have assigned evil the role of adversary to the divine script, but professing religionists are fully capable of evil, while atheists have been known to mount effective resistance. More than broad-brush conceptual distinctions are needed. A Good Look at Evil maps the actual terrain—of lived ideas and situations—showing how to recognize evil for what it is: the perennial and present threat to a good life. ""Abigail Rosenthal proposes a new way of understanding one of the oldest mysteries--the nature of evil. Drawing on wide literary and philosophical resources, Rosenthal proposes that narrative self-understanding is the key to a good life. She traces the implications of this idea for understanding various types of evil, including the ultimate evil of Nazi genocide--which, she argues, cannot be understood in Arendtian terms as a kind of banality. Highly personal and original, Rosenthal's work offers new ways of grappling with some of the largest ethical questions."" Adam Kirsch, author of The Global Novel: Writing the World in the 21st Century (2016) ""Rosenthal pinpoints the characteristic feature of evil--at least the leading type of evil--that distinguishes it from what is only morally wrong or very, very bad. It is based on her basic notion of an ideal 'life story' or plot. She extends both concepts from individual victims to races and populations as victims. [T]here is nothing banal or ordinary about evil, the intentional disrupting of the victim's 'ideal thread' or plot. ... In a fascinating new essay, Rosenthal revisits Hannah Arendt . . . applying her ""plot"" concept to Arendt herself in light of what is known about Arendt's long intellectual and personal relationship with Heidegger. Rosenthal argues that despite a splendid recovery from early adversity, Arendt went on to 'spoil' her own life story. And in a concluding piece, Rosenthal shows from her own experience how one can have reason to believe that a person's life story has been co-authored by God."" William G. Lycan, author of Real Conditionals (2001) ""It is a most compelling and creative work. Rosenthal is analyzing the 'stories' that people tell us about themselves, in terms of both their lives and their work. She does so in an effort to understand genocidal evil-doers, both those who perpetrate and collaborate with it and those who cover up such crimes."" Phyllis Chesler, author of An American Bride in Kabul: A Memoir (2013) ""As a person who wholeheartedly subscribes to the idea that we must be constantly attentive to, and increasingly watchful over, the 'plots' of our own unfolding stories, I found Abigail Rosenthal's A Good Look at Evil a welcome, revealing, and indispensable book about the slippery crevices of the moral life. I hope it is translated into many languages. Everyone should read it."" Gail Godwin, author of Heart: A Personal Journey Through Its Myths and Meanings (2001)

Through mystery, literature reveals to us the Great Unknown. While we are absorbed by the matters at hand with the present enactment of our life, groping for clues to handle them, it is through literature that we discover the hidden strings underlying their networks. Hence our fascination with literature. But there is more. The creative act of the human being, its proper focus, holds the key to the Sezam of life: to the great metaphysical/ontopoietic questions which literature may disclose. First, it leads us to the sublimal grounds of transformation in the human soul, source of the specifically human significance of life (Analecta Husserliana, Volume III, XIX, XXIII, XXVII) Second, it leads us to the unveiling of the hidden workings of life in the twilight of knowing in a dialectic between The Visible and the Invisible, (Volume LXXV, 2002, Analecta Husserliana) down to the ontopoietic truth. (Volume LXXVI, 2002, Analecta Husserliana) This prying into the unknown which provokes the human being as he or she attempts to conquer, step by step, a space of existence, finds its culmination in the phenomenon of mystery as the subject of the present collection. Its formulation brings us to the greatest question of all: the enigmatic solidarity -in-distinctiveness of human cognition and existence. Papers are written by: Tony E. Afejuku, Gary Backhaus, Paul G. Beidler, Matthew J. Duffy, Raffaela Giovagnoli, Jennifer Anna Gosetti-Ferencei, Matti Itkonen, Lawrence Kimmel, Catherine Malloy, Vladimir L. Marchenkov, Nancy Mardas, Howard Pearce, Bernadette Prochaska, Victor Gerald Rivas, M.J. Sahlani, Dennis Skocz, Jadwiga S. Smith, Mara Stafecka, Max Statkiewicz, Mariola Sulkowska, Anna-Teresa Tymieniecka, Leon U. Weinman, Tim Weiss.

Reprint of the original, first published in 1871. The publishing house Anatiposi publishes historical books as reprints. Due to their age, these books may have missing pages or inferior quality. Our aim is to preserve these books and make them available to the public so that they do not get lost.