This book offers the analysis of a selection of North American texts that dismantle and resist normative frames through the resignification of concepts such as unhappiness, precarity, failure, and vulnerability. The chapters bring to the fore how those potentially negative elements can be refigured as ambivalent sites of resistance and social bonding. Following Sara Ahmed’s rereading of happiness, other authors such as Judith Butler, Wendy Brown, Jack Halberstam, Lauren Berlant, or Henry Giroux are mobilized to interrogate films, memoirs, and novels that deal with precarity, alienation, and inequality. The monograph contributes to enlarging the archives of unhappiness by changing the focus from prescribed norms and happy endings to unruly practices and unhappy beginnings. As the different contributors show, unhappiness, precarity, vulnerability, or failure can be harnessed to illuminate ways of navigating the world and framing society that do not necessarily conform to the script of happiness—whatever that means.

Do business schools actually make good on their promises of "innovative," "outside-the-box" thinking to train business leaders who will put society ahead of money-making? Do they help society by making better business leaders? No, they don't, Steven Conn asserts, and what's more they never have. In throwing down a gauntlet on the business of business schools, Conn's Nothing Succeeds Like Failure examines the frictions, conflicts, and contradictions at the heart of these enterprises and details the way business schools have failed to resolve them. Beginning with founding of the Wharton School in 1881, Conn measures these schools' aspirations against their actual accomplishments and tells the full and disappointing history of missed opportunities, unmet aspirations, and educational mistakes. Conn then poses a set of crucial questions about the role and function of American business schools. The results aren't pretty. Posing a set of crucial questions about the function of American business schools, Nothing Succeeds Like Failure is pugnacious and controversial. Deeply researched and fun to read, Nothing Succeeds Like Failure argues that the impressive façades of business school buildings resemble nothing so much as collegiate versions of Oz. Conn pulls back the curtain to reveal a story of failure to meet the expectations of the public, their missions, their graduates, and their own lofty aspirations of producing moral and ethical business leaders.

There is nothing to be found in the pages of A Series of Unfortunate Events but misery and despair. You still have time to choose another international best-seller to read. But if you must know what unpleasantries befall the charming and clever Baudelaire children read on . . . In The Bad Beginning the three youngsters encounter a greedy and repulsive villain, itchy clothing, a disastrous fire, a plot to steal their fortune and cold porridge for breakfast. Then again, why trouble yourself with the unfortunate resolutions? With 5 million copies sold in the UK alone, one might consider Lemony Snicket’s A Series of Unfortunate Events to make him one of the most successful children’s authors of the past decade. We, however, consider these miserable so-called adventure stories and the Hollywood film starring Jim Carrey that accompanied the books for children as nothing more than a dreadful mistake.

Presents Scripture verses and readings for each day of the year, designed to help young people make good choices in their daily lives.

This edition includes: "History of the Christian Church" is an eight volume account of Christian history written by Philip Schaff. In this great work Schaff covers the history of Christianity from the time of the apostles to the Reformation period. "The Creeds of Christendom, with a History and Critical Notes" is a three volume set in which Schaff is classifying and explaining many different statements of belief and articles of faith throughout the Christian history. He deals with the history of the creeds, starting with the Ecumenical creeds, and moving to Greek and Roman creeds, then Old Catholic Union creeds, and finally to the Evangelical creeds and Modern Protestant creeds.

The writing of letters often evokes associations of a single author and a single addressee, who share in the exchange of intimate thoughts across distances of space and time. This model underwrites such iconic notions as the letter representing an 'image of the soul of the author' or constituting 'one half of a dialogue'. However justified this conception of letter-writing may be in particular instances, it tends to marginalize a range of issues that were central to epistolary communication in the ancient world and have yet to receive sustained and systematic investigation. In particular, it overlooks the fact that letters frequently presuppose and were designed to reinforce communities-or, indeed, to constitute them in the first place. This volume explores the interrelation of letters and communities in the ancient world, examining how epistolary communication aided in the construction and cultivation of group-identities and communities, whether social, political, religious, ethnic, or philosophical. A theoretically informed Introduction establishes the interface of epistolary discourse and group formation as a vital but hitherto neglected area of research, and is followed by thirteen case studies offering multi-disciplinary perspectives from four key cultural configurations: Greece, Rome, Judaism, and Christianity. The first part opens the volume with two chapters on the theory and practice of epistolary communication that focus on ancient epistolary theory and the unavoidable presence of a letter-carrier who introduces a communal aspect into any correspondence, while the second comprises five chapters that explore configurations of power and epistolary communication in the Greek and Roman worlds, from the archaic period to the end of the Hellenistic age. Five chapters on letters and communities in Ancient Judaism and Early Christianity follow in the third, part before the volume concludes with an envoi examining the trans-historical, or indeed timeless, philosophical community Seneca the Younger construes in his Letters to Lucilius.