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In this collection of cartoons, you'll see characters like Oboe, Claymore, Eugene, Gloria, Alice, Apoplexy, Margo, Bill, and Tuber living real-life situations while trying to teach a lesson about Christianity. Oboe Jones isn't preachy when it tries to teach the reader lessons on life and the afterlife- it does it in a witty and hilarious way. Frank makes references to Snoopy and Calvin and Hobbes in this book! Also, the "difference" between Christian rock and secular rock is satirized! Some of the cartoons deal with humility, obedience, and accountability, and Frank isn't afraid to tackle more sensitive issues like abortion, pornography, and AIDS (he no longer works for Cornerstone magazine).
Hopefully he will come up with a sequel so that we can find out what happens to all the characters we've come to know and care about.
Highly recommended for adults and kids alike.
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The gist of the problem for the British was that Britain had an insatiable demand for tea and silk, but there was virtually nothing the Chinese wanted to import from Britain. Therefore British traders in Canton imported opium from British-owned plantations in India, creating millions of Chinese opium addicts (including the emperor himself). Not only did drug dealing more than offset their negative balance of payments, it eventually generated nearly 10% of British tax collections.
The first Opium War erupted in 1839 when the Chinese officials 'got serious' about suppressing the opium trade and resulted, among other things, in the British navy and numerically small but well-armed ground troops opening various Chinese ports by force and obtaining possession of Hong Kong. The second Opium War, in which French navy and army forces joined, resulted in the conquest of Peking and the destruction of immense artistic and cultural wealth when the Summer Palace complex was looted and burned. In fact the words 'loot' apparently came into the English language in the first Opium War from a Hindi word 'lut'. Queen Victoria even named a Pekinese dog sent to her from the sack of Peking 'Lootie'.
Nobody comes off well. The British are uniformly horrible, and the French only slightly better. Americans are not active belligerents (excepting one occasion when a US Navy captain intervenes, despite contrary orders, to help the British), but American traders and consuls are involved in drug dealing. And, yes, the Chinese are victimized, but many Chinese grew wealthy as opium importers (the authors describe one Chinese as the world's wealthiest man), most officials were corrupt, incompetent and uncaring regarding their citizens' welfare, and Chinese soldiers serving in the British army commit as many atrocities as the Brits and Sikhs.
While the British ignore this sorry episode and Americans are largely ignorant of it, the Chinese remember Western aggression and their victimization all too well. Opium plagued China for another century, although most was home-grown by 1900. On the eve of World War II 10% of the population was addicted, with 30% of Hong Kong's population addicted (Not the image of efficient British colonial administration, is it?). Massive opium addiction did not end in China until the Communists brutally cracked down on it after their 1949 victory. The authors conclude, 'The Great Helmsman just said no.'
I recommend this book as an excellent overview of 19th Century Western interaction with China and an important piece of knowledge for those who would understand Chinese wariness towards the West since 1949. The few reproductions of paintings and photographs are interesting, but the large scale map of China is inadequate to follow the complex series of military actions. There is a bibliography for those who want to study the subject further, although many of those books will be hard to come by outside a major university library.
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Frank asks: why to people help others, and retaliate against others who harm them, even when they can expect no future personal, material gain from so doing? His answer is that there are emotional rewards to helping those who deserve our aid and hurting others who deserve our ire. Our behavior towards others is regulated by the passions: empathy, spite, shame, remorse, guilt, compassion, and the other social emotions.
He then asks: why are those who behave in this emotional way not displaced (e.g., by having more offspring, or by acquiring more earthly possessions) by others who are purely selfish, and who help and hurt only when a dispassionate calculation indicates that it is in their material interest to do so? He answers this by noting that our emotions "precommit" us to keeping our promises and carrying out our threats, so that we gain in the long run by not being able (or willing) to make the dispassionate calculation. We gain because others will trust our promises and respect our threats. Frank calls the the "commitment model."
This idea that it is "rational" to be "emotional" is, of course, a commonplace today, and has been popularized by neuroscientist Alberto Damasio's fine book, Descartes' Error, and more recently, philosopher Martha Nussbaum's UPheavals of Thought. Experiments using behavioral game theory more than amply confirm the centrality of emotions in decision-making even in the company of strangers (see papers on prosocial emotions on my web site: http://www-unix.oit.umass.edu/~gintis).
A thornier question is: why can a purely selfish type (otherwise known as a sociopath) not simply mimic the behavior of a committed altruist when it suits his purposes, and not otherwise? If this were possible, and there were no other counteracting tendencies, sociopaths would surely drive out committed altruists. Here Frank is less convincing. He says simply that it is very hard to fake the emotions, just as it is difficult for a small bullfrog to fake his size by mimicking the deep-throated croaks of his larger bretheren. This is true, but some people do this very successfully. Why do they not prosper? Moreover, there is no obvious developmental constraint in humans opposing the evolution of excellent emotional cheats.
Perhaps the payoffs to faking commitment are not that high. Surely this would explain why it is "difficult to fake emotions": they payoff to doing is low or negative, so the capacity for faking has not evolved to a high level in humans. More recent research, using models of gene-culture coevolution, indicate that this may well be the case. See, for instance, Herbert Gintis, "The Hitchhiker's Guide to Altruism: Genes, Culture, and the Internalization of Norms", Journal of Theoretical Biology 220,4 (2003):407-418, and Robert Boyd, Herbert Gintis, Samuel Bowles and Peter J. Richerson, "Evolution of Altruistic Punishment", Proceedings of the National Academy of Sciences 100,6 [mar] (2003):3531-3535.
He aims to show that human emotions are created by natural selection to increase the individual's chances of survival. What appear to be a person's irrational reactions and inclinations often promote mutually beneficial trade and, thus, promote that person's long-run welfare. The explanation of how emotions achieve this remarkably beneficial outcome is the core of this fine book.
Of all the many serious books that I've read over the years, this one is surely among the most fun! It's fantastic reading.
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So real, it sent chills up my spine.
This is not just a re-hash of the material on the first book. In There is new regression material here, plus an excellent interview with William Barnes, telling how bringing forth the past-life sotry has brought healing and peace of mind in this life. You can also hear a very clear difference between the voice of Tommie and the voice of Bill Barnes. So much more convincxing that a printed book!
I recommend buying both of these "Titanic" audio books -- they really should be considered a two-part set!
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