A study of religion through the lens of Peter Shaffer’s play Equus. In Unbridled, William Robert uses Equus, Peter Shaffer’s enigmatic play about a boy passionately devoted to horses, to think differently about religion. For several years, Robert has used Equus to introduce students to the study of religion, provoking them to conceive of religion in unfamiliar, even uncomfortable ways. In Unbridled, he is inviting readers to do the same. A play like Equus tangles together text, performance, practice, embodiment, and reception. Studying a play involves us in playing different roles, as ourselves and others, and those roles, as well as the imaginative work they require, are critical to the study of religion. By approaching Equus with the reader, turning the play around and upside-down, Unbridled transforms standard approaches to the study of religion, engaging with themes including ritual, sacrifice, worship, power, desire, violence, and sexuality, as well as thinkers including Judith Butler, Sigmund Freud, Karl Marx, Friedrich Nietzsche, and Jonathan Z. Smith. As Unbridled shows, the way themes and theories play out in Equus challenges us to reimagine the study of religion through open questions, contrasting perspectives, and alternative modes of interpretation and appreciation.

Man is a far greater creature than history has portrayed. Most of what has been written to explain his origins is incorrect either by ignorance of the facts or by falsehood. This volume, in conjunction with the previous, sets out to correct these errors and anyone who takes the effort to read and understand them will no longer be under the illusion as to his origins, his path through life and his future as he progresses through the maze of intricacies of life in his attempt to return to his source - God. So, it must, at the outset, be fully understood by all that this proposed volume will be both diverse and complex in its investigations of life and so the student must be prepared, both in the sense of understanding of the task being undertaking and also by preparation for comprehension of its elements, by prior study. This will not be a work understandable by all and, indeed, no one who has not armed himself by previous investigation should undertake its study. However, for those who have prepared themselves correctly and for those who will make the effort of deep analysis of the topics to be mentioned it is hoped that clarity will be afforded and strides made to remove the barriers that have for so long been erected to keep the truth from the eyes of the searchers. This day was bound to come. Truth can only be hidden for so long. It was kept from the curious public for long ages for a variety of reasons but times change and the changing time has decreed that now is the moment for unveiling the evidence that has been waiting to be presented. So, with these admonishments as to the degree of preparation required and the level of comprehension expected, we will now start to begin to explain both the physical and spiritual origins of man from the dawns of time and into his probable future.

"Paolini is concerned with the connections among postcolonialism, globalization, and modernity, and he offers one of the first detailed statements of those connections to be undertaken in the field of IR. Focusing on the Third World, and particularly sub-Saharan Africa, he questions dominant notions of identity and subjectivity in the social sciences."--BOOK JACKET.

In the fall semester of 1772/73 at the Albertus University of Königsberg, Immanuel Kant, metaphysician and professor of logic and metaphysics, began lectures on anthropology, which he continued until 1776, shortly before his retirement from public life. His lecture notes and papers were first published in 1798, eight years after the publication of the Critique of Judgment, the third of his famous Critiques. The present edition of the Anthropology is a translation of the text found in volume 7 of Kants gesammelte Schriften, edited by Oswald Külpe. Kant describes the Anthropology as a systematic doctrine of the knowledge of humankind. (He does not yet distinguish between the academic discipline of anthropology as we understand it today and the philosophical.) Kant’s lectures stressed the "pragmatic" approach to the subject because he intended to establish pragmatic anthropology as a regular academic discipline. He differentiates the physiological knowledge of the human race—the investigation of "what Nature makes of man"—from the pragmatic—"what man as a free being makes of himself, what he can make of himself, and what he ought to make of himself." Kant believed that anthropology teaches the knowledge of humankind and makes us familiar with what is pragmatic, not speculative, in relation to humanity. He shows us as world citizens within the context of the cosmos. Summarizing the cloth edition of the Anthropology, Library Journal concludes: "Kant’s allusions to such issues as sensation, imagination, judgment, (aesthetic) taste, emotion, passion, moral character, and the character of the human species in regard to the ideal of a cosmopolitan society make this work an important resource for English readers who seek to grasp the connections among Kant’s metaphysics of nature, metaphysics of morals, and political theory. The notes of the editor and translator, which incorporate material from Ernst Cassirer’s edition and from Kant’s marginalia in the original manuscript, shed considerable light on the text."