'So ya want ta know the story of Mark Kurrian too? Well, ya not be the first, nor will ya be the last I suppose, to have asked about Mark Kurrian...' Max Garrett always knew there was something strange about Mark Kurrian, something very special. Perhaps it was Max alone who noticed Kurrian's most puzzling traits, but indeed there was something extraordinary. And when Max's mother is on her deathbed, Mark Kurrian soon becomes much more than just a friend. Kurrian becomes a guide, leading Max on a remarkable quest into the land of Serenium. There they seek a unicorn horn that alone can heal Max's mother. Yet their task will not be easy, as the wicked ruler, Kedron Lorcan, has two of the three remaining unicorns held captive. As they enter Serenium, Kurrian quickly realizes the land is not as he left it. Lorcan, having won the Dark Wars, has everyone now living in fear. With no one daring to help them, they are forced to seek the aid of the notorious, outcast pirate, Peg-Leg Bill. But their journey becomes more terrifying and adventurous with each step as they battle a host of Serenium's hideous beasts and creatures of the land and seas. Leprechauns, Unicorns, and Mark Kurrian by Curtis Cornell is fashioned in the style of many classic fairy tales, taking the reader into a new and exciting land of mystery, heroics, suspense, and wonder. Enter into the world of Serenium. Enter into the world of Mark Kurrian.

Introduction to Sumerian Grammar

Today's moviegoers and critics generally consider some Hollywood products--even some blockbusters--to be legitimate works of art. But during the first half century of motion pictures very few Americans would have thought to call an American movie "art." Up through the 1950s, American movies were regarded as a form of popular, even lower-class, entertainment. By the 1960s and 1970s, however, viewers were regularly judging Hollywood films by artistic criteria previously applied only to high art forms. In Hollywood Highbrow, Shyon Baumann for the first time tells how social and cultural forces radically changed the public's perceptions of American movies just as those forces were radically changing the movies themselves. The development in the United States of an appreciation of film as an art was, Baumann shows, the product of large changes in Hollywood and American society as a whole. With the postwar rise of television, American movie audiences shrank dramatically and Hollywood responded by appealing to richer and more educated viewers. Around the same time, European ideas about the director as artist, an easing of censorship, and the development of art-house cinemas, film festivals, and the academic field of film studies encouraged the idea that some American movies--and not just European ones--deserved to be considered art.

A unique collection of studies, the present volume sheds new light on central themes of Ibn Taymiyya's (661/1263-728/1328) and Ibn Qayyim al-Jawziyya's (691/1292-751/1350) thought and the relevance of their ideas to diverse Muslim societies. Investigating their positions in Islamic theology, philosophy and law, the contributions discuss a wide range of subjects, e.g. law and order; the divine compulsion of human beings; the eternity of eschatological punishment; the treatment of Sufi terminology; and the proper Islamic attitude towards Christianity. Notably, a section of the book is dedicated to analyzing Ibn Taymiyya's struggle for and against reason as well as his image as a philosopher in contemporary Islamic thought. Several articles present the influential legacy of both thinkers in shaping an Islamic discourse facing the challenges of modernity. This volume will be especially useful for students and scholars of Islamic studies, philosophy, sociology, theology, and history of ideas.

A Publishers Weekly Best Book of 2014 From one of England’s most distinguished intellectual historians comes “an exhilarating ride…that will stand the test of time as a masterful account of” (The Boston Globe) one of the West’s most important intellectual movements: Atheism. In 1882, Friedrich Nietzche declared that “God is dead” and ever since tens of thousands of brilliant, courageous, thoughtful individuals have devoted their creative energies to devising ways to live without God with self-reliance, invention, hope, wit, and enthusiasm. Now, for the first time, their story is revealed. A captivating story of contest, failure, and success, The Age of Atheists sweeps up William James and the pragmatists; Sigmund Freud and psychoanalysis; Pablo Picasso, James Joyce, and Albert Camus; the poets of World War One and the novelists of World War Two; scientists, from Albert Einstein to Stephen Hawking; and the rise of the new Atheists—Dawkins, Harris, and Hitchens. This is a story of courage, of the thousands of individuals who, sometimes at great risk, devoted tremendous creative energies to devising ways to fill a godless world with self-reliance, invention, hope, wit, and enthusiasm. Watson explains how atheism has evolved and reveals that the greatest works of art and literature, of science and philosophy of the last century can be traced to the rise of secularism. From Nietzsche to Daniel Dennett, Watson’s stirring intellectual history manages to take the revolutionary ideas and big questions of these great minds and movements and explain them, making the connections and concepts simple without being simplistic. The Age of Atheists is “highly readable and immensely wide-ranging…For anybody who has wondered about the meaning of life…an enthralling and mind-expanding experience” (The Washington Post).

This comprehensive study of Muslim jurist Ibn Taymiyya's (d. 1328) theodicy of perpetual optimism exposits and analyses his writings on God's justice and wise purpose, divine determination and human agency, the problem of evil, and juristic method in theological doctrine.

Al-Māturīdī (d. 944 CE), the prominent Hanafi scholar from Samarqand, succeeded in formulating a theological doctrine which is widely accepted in Sunni Islam to this day. The present volume which is a revised English translation of the German original published in 1997 examines his teachings by describing their principal characteristics and situating them in the history of kalām. Part one investigates the development of Hanafi thought in Transoxania before Māturīdī's time. Part two deals with the other religious groups (in particular the Mu'tazilites) which emerged in this area during his lifetime. Part three shows how he explained and defended the position of his predecessors; in doing so, he reformed their traditional views, thereby developing his own theology which then became the basis of a new tradition, viz. the Māturīdite school.

This revisionist account of the history of Islamic political thought from the early to the late medieval period focuses on Ibn Taymiyya, one of the most brilliant theologians of his day. This original study demonstrates how his influence shed new light on the entire trajectory of Islamic political thought. Although he did not reject the Caliphate ideal, as is commonly believed, he nevertheless radically redefined it by turning it into a rational political institution intended to serve the community (umma). Through creative reinterpretation, he deployed the Qur'anic concept of fitra (divinely endowed human nature) to centre the community of believers and its common-sense reading of revelation as the highest epistemic authority. In this way, he subverted the elitism that had become ensconced in classical theological, legal and spiritual doctrines, and tried to revive the ethico-political, rather than strictly legal, dimension of Islam. In reassessing Ibn Taymiyya's work, this book marks a major departure from traditional interpretations of medieval Islamic thought.

In this volume, Marks offers a defense of amorality as both philosophically justified and practicably livable. In so doing, the book marks a radical departure from both the new atheism and the mainstream of modern ethical philosophy. While in synch with their underlying aim of grounding human existence in a naturalistic metaphysics, the book takes both to task for maintaining a complacent embrace of morality. Marks advocates wiping the slate clean of outdated connotations by replacing the language of morality with a language of desire. The book begins with an analysis of what morality is and then argues that the concept is not instantiated in reality. Following this, the question of belief in morality is addressed: How would human life be affected if we accepted that morality does not exist? Marks argues that at the very least, a moralist would have little to complain about in an amoral world, and at best we might hope for a world that was more to our liking overall. An extended look at the human encounter with nonhuman animals serves as an illustration of amorality's potential to make both theoretical and practical headway in resolving heretofore intractable ethical problems.