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It is notable that the stories grow steadily better as one goes through the book. "The Phantom Rickshaw" is a total absurdity, but by the time we get to "They" Kipling, like Barlowe and Lovecraft in "The Night Ocean," is looking ahead to the type of story that would be written by the likes of Robert Aikman in the 1960s and 1970s, probably the ultimate (to date) literary development of the horror tale, before it backslid into the EC-comics imitations of Stephen King and Dean Koonz and other currently and undeservedly popular writers.
Kipling is noted for fiction and verse set in India, but the best stories in the book, for me, had nothing to do with India. These included the before-mentioned "They," and "The Finest Story in the World," both of which appear to be based very loosely on real experiences of Kipling, and both of which seem to break genuinely new ground within their respective themes.
S. T. Joshi contributes his usual perceptive introduction.
Recommended.
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I recommend the book purely for the photographs. The writing strikes me as history revisionism at work. The author's speculations make this unsuitable for younsters. It's unfortunate.
There are pictures on every page, and even a flipbook in the upper righthand corner from pages 15-85 of Samuel Clemens "shuffling walk" captured on film.
In all honesty, I did not buy this book for the commentary, but it has proven fairly interesting in its own right. The author covers large sections of Mark Twain's life, as well as some of his attitudes and opinions.
Does Mr. Seelye have a point in saying that part of Mark Twain's appeal to the public both then and now have anything to do with the many photographs of him? Does it really create more of a connection to the author when reading his books? You decide.
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In his last years Twain several times approached the idea of a story about a mysterious, "satanic" figure who appears to a small community and brings about an anti-religious revelation. This book contains his three attempts, thankfully free of the posthumous bowdlerisation that marred its previous publication.
The middle section is most like "classic" Twain, a semi-comic episode set in the familiar time and territory of Tom Sawyer. The "bookends", however, are set in a vaguely medieval middle-Europe and have a somewhat Gothic atmosphere. The first section is the most scathing, while the last is more like a dream.
The effect of these three substantial fragments being presented together is a remarkable insight into the creative processes of an extraordinarily imaginative mind. This breaking beyond narrative and into the writer's consciousness is the reason I draw the comparison with Burroughs. The result was never meant to be published as is, but nonetheless it is a challenging and haunting work, which provides a unique insight into the writer's mind.
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Nineteenth century Protestant theologians, aided by the Young Hegelian Bruno Bauer, demonstrated that the Gospel of MARK is the earliest Gospel we possess. LUKE is a modification of MARK, and MATTHEW is a modification of LUKE, while JOHN roughly uses MARK's model to produce a work of art sixty years later.
Theodore J. Weeden continues this line of thought and analyzes MARK in great detail with "redaction criticism" (a theory that each Gospel is the result of several changes by several authors whose individual outlines can be identified even today).
Weeden's historical, textual and literary analysis of the Gospel of MARK shows its internal stitches. Before the final redactor gave us the copy we have today, he had in his hands *two* sources for the Gospel of MARK. Each source had its own community, and each community was in competition with the other.
Briefly put, the two communities may be called the Divine Man community and the Suffering Servant community. The Divine Man community held to a Preterist doctrine that the arrival of Jesus was the main event of salvation. The Suffering Servant community held to an Eschatological doctrine that the future coming of Jesus will be the main event of salvation.
The first part of MARK is about the Galilean Jesus, the Divine Man. The second part of MARK is about the Jerusalem Jesus, the Suffering Servant. When these two contradictory traditions were merged together by the genius of the final redactor of MARK, the Gospel as we know it today was born.
Weeden seeks to show that the final redactor was an Eschatologist who attempted to modify the earlier, Divine Man tradition, bending it into an Eschatological shape. Weeden's theory is not an attack on the Gospel, but is a scientific approach to the Gospel with the aim of finding the real and historical Jesus (very likely the Galilean Jesus).
I highly recommend this scholarly book. Five stars.
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Duginske's systematic approach picks up where owner's manuals leave off, and it applies to all brands and makes of machinery. You'll also learn how to prepare stock effectively and how to produce the joints and cabinet parts you need without any expensive add-on jigs. Whatever you want to make in your shop, you'll work more efficiently with Duginske at your elbow. (As quoted form the FWW site).
I read the whole book, and used the information on tuning the table saw in great depth. I was able to take an old Taiwanese table saw that had serviceable tolerances, and tune it to maximum performance. Initially, I concentrated on measuring the run-out of the arbor to decide whether the machine was worth keeping at all. It was. A year later, after moving, I went back to this reference and found a problem with the trunion alignment. In so doing, I also found and fixed a potentially dangerous problem with the blade raising mechanism. Once identified, it was easily fixed, but I wouldn't have had the courage to look without the confidence inspired by the author's careful treatment. He made the process seem simple, and encouraged patience and perseverance in approaching the tune-up task.
All of this was very necessary in the case of my old saw.
The best sections, in my opinion, are the table saw and band saw, but he covers a number of machines, including the router, shaper, and jointer.
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At times a bit dry, De Lubac tends to run on, burying the reader with countless examples. His scholarship is vast, but his presentation can be a bit overwhelming at times. Nonetheless, this book is, with good reason, a standard on the subject, and would be recommended for anyone -- Catholic or Protestant -- who wants to gain a deeper understanding of the trends in biblical interpretation that have developed in the process of bringing us to where we are today.
This first volume of _Medieval Exegesis_ attempts to trace the origins of the fourfold interpretation of Holy Scripture (interpretations of Scripture in terms of history, allegory, anagogy, and tropology). The book focuses on hundreds of different early and medieval Christian thinkers and especially the work of the early Christian Platonist Origen who devised this fourfold means of interpretation. The book discusses fully the nature of interpretation ("the Queen of the Arts") and the need for spiritual discipline in the light of patristic theology. The book then turns its attention to the patristic sources including Clement of Alexandria, Saint Augustine, Gregory, Cassian, and Eucher, but especially Origen. The book fully explores Origen as understood in both the Greek and Latin churches and deals with the troublesome issue of his alleged heresy. For quite some time, a debate existed in the church as to the status of Origen's soul due to his drift into heresy concerning certain aspects of biblical interpretation. This book restores Origen's place among early theologians and especially his fourfold sense of mystical interpretation of Scripture. The book concludes with a discussion of the unity of the two testaments: Old Testament and New Testament. As many of the saints had testified to, the Old Testament reveals the New, and the New Testament is revealed in the Old. The author concludes with a final discussion of the need for the Spirit to enlighten the exegesis of Scripture. This book (expertly footnoted with reference to many Christian thinkers) provides an excellent introduction to the thought of Henri de Lubac as well as to the understanding of scriptural exegesis and interpretation as it existed in the medieval world and as it is proclaimed still today.