In Untruth, Newsweek and Washington Post columnist Robert J. Samuelson explains why our political, economic and cultural debates so routinely traffic in misinformation--popular fads that, like meteors, momentarily burn brightly in public consciousness and then fizzle out. Advocacy groups, politicians and their unwitting allies in the media instinctively create agendas of problems that afflict society and must be "solved".The problems are often exaggerated and oversimplified, and the result is that the public is misled about what is wrong and how easily it can be made right. Untruth is the first collection of Samuelson's insightful assaults on the conventional wisdom. Included are columns arguing that campaign contributions have not corrupted politics, that the "service economy" is not turning America into a nation of hamburger flippers, and that the Internet isn't the most important invention since the printing press.

S¿ren Kierkegaard (1813-1855) stood apart from the other philosophers of his day. He was less concerned with debates over abstract concepts of philosophy than with the working out of how one should live one's daily life. He believed that living Christianly should not be a matter of whether one holds the correct beliefs or dogma; Christianity is an experience, something which we must choose to live each day. Kierkegaard's thoughts and ideas apply directly to our fractured society today, explains Michael Stark. As the modern world has become smaller, it has become more divisive and argumentative. It seems that the more information we have access to, the more fearful we--Christian communities included--are becoming. Through an examination of topics such as truth, faith, selfhood, and love, Stark introduces us to the teaching of Kierkegaard and demonstrates how this prophetic voice from the past can help us navigate the hostile and combative climate of today.

Newly translated and edited by Taylor Carman, On Truth and Untruth charts Nietzsche’s evolving thinking on truth, which has exerted a powerful influence over modern and contemporary thought. This original collection features the complete text of the celebrated early essay “On Truth and Lie in a Nonmoral Sense” (“a keystone in Nietzsche’s thought” —Stanford Encyclopedia of Philosophy), as well as selections from the great philosopher’s entire career, including key passages from The Gay Science, Beyond Good and Evil, On the Genealogy of Morals, The Will to Power, Twilight of the Idols, and The Antichrist.

Along with my own personal story, I am going to write down a few things that may amuse you (or even take you down some other emotional path) and I'll let you in on a few so-far-unrevealed aspects of my life. I'll try to leave out the boring bits. Don't be thinking this is easy for me. I'm darn good at getting under other people's skin, but opening up about my own life is quite a different matter. So how shall I portray myself? There are choices, you know: Wife, mother, psychologist, writer, comedian, actor, dancer, diver, gypsy, dreamer, rich girl, poor girl, beggar girl, thief. I am all of those and more. Tell you what, you decide. You decide exactly what I am… A complicated childhood in Australia, a bold move to London, being a woman in a man's world on Not the Nine O'Clock News, becoming Mrs Billy Connolly, motherhood, career changes and then Strictly Come Dancing - told in her own inimitable style, The Varnished Untruthis Pamela Stephenson's own story.

The common feature of many present-day “new realisms” is a general diagnosis according to which, with Kant, Western philosophy lost any contact with the outside world. In The Untruth of Reality, Jure Simoniti, in contrast, points out the necessary realist side of modern philosophy, arguing that the possibility of realism has always been there. The epistemological self-inauguration of the subject goes hand in hand with his anthropological dethronement, the god-like centrality of the “ego” is constantly counterbalanced with his creatural marginality, the activity of the constitutive subject is juxtaposed with the growing indifference of the world, and the linguistic appropriation of the world simultaneously performs operations of the de-symbolization of reality. However, with these precarious equilibria, the conditions of possibility of realism have become more complex and intricate. It is therefore the goal of this book to demonstrate how the paradigms of consciousness and language are not necessarily incompatible with realism, but rather open new and broader possibilities for the world behind and beyond consciousness and language to disclose itself. This book will be of interest to graduate students and scholars in the fields of German idealism, continental philosophy, philosophy of language, and philosophy of science.

A lot of people struggle to understand what the truth is, what is right and what is wrong. There is perpetual dilemma to distinguish between right and wrong. According to Dada Bhagwan, the Gnani Purush (the enlightened one), in the worldly life there are three types of truth. One - absolute truth (self) second - relative truth and third - untruth. In this book, Dadashri has discussed the meaning of absolute and relative truth. Absolute truth 'I' can never be destroyed, it is eternal. It belongs to the soul (atma). The realization that you are pure soul (shuddha-atma) is eternal, and ultimate truth. Relative truth is what is determined by the people at large. The relative truth may vary from person to person. The relative truth may help us in our development in the relative world, but for real development absolute truth is necessary. The book presents Pujya Dadashri’s spiritual discourses on absolute and relative truth and the nature of truth.

This essay in unabridged, to include all footnotes and quotes from 'Upbuilding Discourses in Various Spirits: Purity of Heart is to Will One Thing' (1847) for which it was intended to accompany -

Something is going wrong on many college campuses in the last few years. Rates of anxiety, depression, and suicide are rising. Speakers are shouted down. Students and professors say they are walking on eggshells and afraid to speak honestly. How did this happen? First Amendment expert Greg Lukianoff and social psychologist Jonathan Haidt show how the new problems on campus have their origins in three terrible ideas that have become increasingly woven into American childhood and education: what doesn’t kill you makes you weaker; always trust your feelings; and life is a battle between good people and evil people. These three Great Untruths are incompatible with basic psychological principles, as well as ancient wisdom from many cultures. They interfere with healthy development. Anyone who embraces these untruths—and the resulting culture of safetyism—is less likely to become an autonomous adult able to navigate the bumpy road of life. Lukianoff and Haidt investigate the many social trends that have intersected to produce these untruths. They situate the conflicts on campus in the context of America’s rapidly rising political polarization, including a rise in hate crimes and off-campus provocation. They explore changes in childhood including the rise of fearful parenting, the decline of unsupervised play, and the new world of social media that has engulfed teenagers in the last decade. This is a book for anyone who is confused by what is happening on college campuses today, or has children, or is concerned about the growing inability of Americans to live, work, and cooperate across party lines.

Between 1915 and 1941, Tagore (1861-1941) and Gandhi (1869-1948) differed and argued about many things of personal, national, and international significance---satyagraha, non-cooperation, the boycott and burning of foreign cloth, the efficacy of fasting as a means of resistance and Gandhi’s mantra connecting “swaraj” and “charkha”. The author tracks the development of this dialogue and argues that the debate was about more fundamental issues, such as the nature of truth and swaraj/freedom and the possibilities of untruth that Tagore saw in Gandhi’s movements for truth and freedom. Puri shows that the differences between the two men’s perspectives came from differently negotiated relationships to (and understandings of) tradition and modernity. Tagore was part of the Bengal renaissance and powerfully influenced by the idea that the Enlightenment consisted in the freedom of the individual to reason for herself. Gandhi, on the other hand, remained close to the Indian philosophical tradition which linked individual freedom to moral progress. Puri points out that Tagore cannot, however, be unreflectively assimilated to the Enlightenment project of Western modernity, for he came fairly close to Gandhi in rejecting the anthropocentricism of modernity and shared Gandhi’s belief in an enchanted cosmos. The only single-authored volume on the Tagore-Gandhi debate, this book is a welcome addition to the existing literature.