A comprehensive exploration of Dr. Faust, the man who sold his soul to the devil, and those who lived to tell his tale. Volume I includes: New insights into the life and times of the historical Dr. Faustus, the notorious occultist and charlatan who reputedly declared the devil was his brother-in-law. A detailed study of the first Faust books and the popular Faustian folk tales. Original discussions on Christopher Marlowes famous drama and his atheistic rendition of the Faustian myth, including a unique and controversial analysis of the A and B texts. The days of the Faust puppet plays. Gotthold Ephraim Lessings unfinished Faust drama. Volume II features: A unique, in-depth account of Johann Wolfgang von Goethes masterpiece, Faust, Parts One and Two. An examination of the early sketches of his classic drama. Includes detailed explanations of Goethes hidden symbolism in the text, his interest in history and science, the occult, alchemy, Freemasonry and his warnings to future generations.

One of the great classics of European literature, Faust is Goethe's most complex and profound work. To tell the dramatic and tragic story of one man’s pact with the Devil in exchange for knowledge and power, Goethe drew from an immense variety of cultural and historical material, and a wealth of poetic and theatrical traditions. What results is a tour de force illustrating Goethe’s own moral and artistic development, and a symbolic, cautionary tale of Western humanity striving restlessly and ruthlessly for progress. Capturing the sense, poetic variety, and tonal range of the German original in present-day English, Stuart Atkins’s translation presents the formal and rhythmic dexterity of Faust in all its richness and beauty, without recourse to archaisms or interpretive elaborations. Featuring a new introduction by David Wellbery, this Princeton Classics edition of Faust is the definitive English version of a timeless masterpiece.

Collects fiction, essays, and manga from prominent authors in Japan today.

A 1994 scholarly edition of a major Renaissance text linked with Marlowe's Dr Faustus.

Readers today are especially thrilled by the prospect of good news. Drought and global warming, civil war and famine, poverty and economic inequity—yes, bad news abounds. This book by Dr. Stephen Wilkerson, on the other hand, is about hope and optimism for the future. The recorded history of our world is largely one of a sometimes worthy patriarchal striving. It has, however, all too often been tarnished, marred, and horribly disfigured by the hatreds, intolerance, and destruction that have accompanied it. And the good news? There is another way, poignantly and persuasively outlined nearly two hundred years ago by Johann Wolfgang von Goethe, involving the Divine Feminine. Goethe’s masterpiece, Faust, involves an immensely intelligent but profoundly narcissistic man, who cruelly and selfishly exploits and ultimately ruins the life of an innocent maiden. In the legend on which Goethe’s great work is based, Faust understandably winds up in Hell, just as he does in virtually every version of this well-known wager with the Devil. But in Goethe’s interpretation, the deeply flawed protagonist is received into Heaven by the Mother of God Herself. How and why can this be? Mankind’s long history of heroic accomplishment has never been sufficiently tempered by a sense of global community and cooperation that mitigate the horror and devastation that ever seem to march along beside a single-minded struggle to achieve and prevail. And how may this missing unity be brought about? Alchemy as understood in this book has nothing to do with an early and misguided chemistry and everything to do with the sort of individual transformation necessary for a better, more gracious, more inclusive world. The millennial patterns of blind violence and repression can only be ameliorated by a thoughtful and genuine embrace of open-minded reception of difference and heart-felt valuation of a larger, borderless world in which all grow together rather than further apart. Such is the promise of the final words in Goethe’s Faust: “The Divine Feminine leads us forward.”

LIVING LEGEND More than a century after an eccentric scholar made an infamous deal with a devil, the story of Faust has passed into legend. However, the true Faust is not the stuffy, professorial man known in fairy tales, but a charismatic, bespectacled woman named Johanna Faust, who happens to still be alive. Searching for pieces of her long-lost demon, Johanna passes through a provincial town, where she saves a young boy named Marion from a criminal’s fate. In exchange, she asks a simple favor of Marion, but Marion soon finds himself intrigued by the peculiar Doctor Faust and joins her on her journey. Thus begins the strange and wonderful adventures of Frau Faust!

In this book Goethe gives a detailed description of the campaign of allied armies (Prussia, Royalists and Austrians) led by the Duke of Brunswick against the French Revolutionaries in 1792. The campaign culminated in the Battle of Valmy where the Allied army was defeated by the French led by Dumouriez and Kellermann. Also in this book, Goethe describes the Siege of Mainz in 1793. Goethe does not focus in military tactics or strategies, but in day to day life of the campaigns and its effects in towns affected. Goethe exposes several of his studies and thoughts like the color theory, theater, etc. This edition is based in 1849 edition of Chapman and Halls translated from the German by Robert Farie. It is illustrated with pictures of the main characters and antique city maps of the theater of operations.

Written about the year 400. [Faustus was undoubtedly the acutest, most determined and most unscrupulous opponent of orthodox Christianity in the age of Augustin. The occasion of Augustin's great writing against him was the publication of Faustus' attack on the Old Testament Scriptures, and on the New Testament so far as it was at variance with Manichæan error. Faustus seems to have followed in the footsteps of Adimantus, against whom Augustin had written some years before, but to have gone considerably beyond Adimantus in the recklessness of his statements. The incarnation of Christ, involving his birth from a woman, is one of the main points of attack. He makes the variations in the genealogical records of the Gospels a ground for rejecting the whole as spurious. He supposed the Gospels, in their present form, to be not the works of the Apostles, but rather of later Judaizing falsifiers. The entire Old Testament system he treats with the utmost contempt, blaspheming the Patriarchs, Moses, the Prophets, etc., on the ground of their private lives and their teachings. Most of the objections to the morality of the Old Testament that are now current were already familiarly used in the time of Augustin. Augustin's answers are only partially satisfactory, owing to his imperfect view of the relation of the old dispensation to the new; but in the age in which they were written they were doubtless very effective. The writing is interesting from the point of view of Biblical criticism, as well as from that of polemics against Manichæism.--A.H.N.]

For over a century, the Danish thinker Søren Kierkegaard (1813–55) has been at the center of a number of important discussions, concerning not only philosophy and theology but also, more recently, fields such as social thought, psychology, and contemporary aesthetics, especially literary theory. Despite his relatively short life, Kierkegaard was an extraordinarily prolific writer, as attested to by the 26-volume Princeton University Press edition of all of his published writings. But Kierkegaard left behind nearly as much unpublished writing, most of which consists of what are called his “journals and notebooks.” Kierkegaard has long been recognized as one of history’s great journal keepers, but only rather small portions of his journals and notebooks are what we usually understand by the term “diaries.” By far the greater part of Kierkegaard’s journals and notebooks consists of reflections on a myriad of subjects—philosophical, religious, political, personal. Studying his journals and notebooks takes us into his workshop, where we can see his entire universe of thought. We can witness the genesis of his published works, to be sure—but we can also see whole galaxies of concepts, new insights, and fragments, large and small, of partially (or almost entirely) completed but unpublished works. Kierkegaard’s Journals and Notebooks enables us to see the thinker in dialogue with his times and with himself. Kierkegaard wrote his journals in a two-column format, one for his initial entries and the second for the extensive marginal comments that he added later. This edition of the journals reproduces this format, includes several photographs of original manuscript pages, and contains extensive scholarly commentary on the various entries and on the history of the manuscripts being reproduced. Volume 11, Part 1, and Volume 11, Part 2, present an exciting, enlightening, and enormously varied treasure trove of papers that were found, carefully sorted and stored by Kierkegaard himself, in his apartment after his death. These papers—many of which have never before been published in English—provide a window into many different aspects of Kierkegaard’s life and creativity. Volume 11, Part 1, includes items from his earliest, formative years, through his extensive studies at the university, and up to the publication of Either/Or. These materials include Kierkegaard’s studies in biblical exegesis; his reading of theologians such as Schleiermacher and Baader; his concern with aesthetic matters, including a lengthy consideration of the Faust legend; his first, trial sermon, delivered at the Pastoral Seminary; his views on the burgeoning field of political journalism in the 1830s; and a group of papers he titled “The First Rudiments of Either/Or. The Green Book. Some Particulars that were not Used.”

Søren Kierkegaard (1813-55) published an extraordinary number of works during his lifetime, but he left behind nearly as much unpublished writing, most of which consists of what are called his "journals and notebooks." Volume 2 of this 11-volume edition of Kierkegaard's Journals and Notebooks includes materials from 1836 to 1846, a period that takes Kierkegaard from his student days to the peak of his activity as an author. In addition to containing hundreds of Kierkegaard's reflections on philosophy, theology, literature, and his own personal life, these journals are the seedbed of many ideas and passages that later surfaced in Either/Or, Repetition, Fear and Trembling, Philosophical Fragments, The Concept of Anxiety, Stages on Life's Way, Concluding Unscientific Postscript, and a number of Edifying Discourses.