I originally felt no great reason to read this book. As I did read it , I realized that Robert Brown is an extremely gifted man who has a profound understanding of mediumship but at the same time feels the wonder of it all. That would be the main reason to purchase this book and to enjoy it.

Robert Brown has written an informative and entertaining book about mediumship. It was interesting to read about the different ways that spirits try to contact "ordinary" people and recognize that some of these experiences have happened to me. The exercises for meditation and psychic development were easy to follow and enlightening. Reading about Robert's personal life and spiritual development was oftentimes humorous and touching. I thoroughly enjoyed reading this book and would highly recommend it to anyone interested in communication with loved ones who have passed on.

This book is a compelling read from start to finish. Brown's sincere and compelling personal voice takes the reader on an astonishing journey as the author shares his insights and observations of life after death --- a journey he started many years ago in the United Kingdom.

I've had the pleasure of meeting the author and witnessing the abilities he describes first-hand. One major plus for this five-star talent is that there was no ghost-writer for this book (no pun intended). Robert Brown dazzles the reader with specific data and insights like no other before him. We are lucky this book was published and that Brown's insights and accomplishments have finally become a part of historic record.

Thank you, Robert, for all!

Peter Brown melds the diverging factors to cover the history of a very complex man. By setting Augustine in his time and place he effecively traces the impacts on Augustine's life, which profoundly affect his doctrines. Make no mistake, Brown is writing an acedemic history, not hagiography. The reader should expect a thorough discussion of history, philosophy and or course religion. The evenhanded nature of the work and its beautiful style are a lesson for all other writers of religious biography.

Peter Brown is like a very caring, scholarly and slightly eccentric tutor, of the type grown and revered in England's ancient universities. As a non-scholar on the subject of Augustine and his time, I approached this book wearily, expecting to be ignobly defeated by the middle of, say, chapter two. But such was not the case. My smattering about Augustine, about his Manichaeism, about his saintly mother, Monica, about his "Confessions" and about his conversion by St. Ambrose, all rusty remnants of a fine (but wasted) education, were revived and even rejuvenated by Mr. Brown. His words coaxed ancient neurons to make dendritic connections with their neighbors, so that towards the middle of this longish book I was dealing confidently with Fourth century institutions and had become familiar with some of the philosophical issues that plaged the early Christians. This is Brown:

"A stranger from the provinces [Augustine] would, of course, go to church to find a girl-friend, much as another stranger, the Genoese, Christopher Columbus, will meet his wife in Seville Cathedral."

And about Augustine's desire to seek his fortune as a rethoritian in Milan:

"He would have been like a Westernized Russian in the nineteenth century, established in Paris."

This ability to move back and forth in time to clarify his points is one of the many joys of reading Brown. He is also a master of the right anecdote and of the enlightening "obscure" fact. For instance, he tells us that in the Fourth century the image of Christ was that of a teacher, a philosopher. There were no crucifixes in the Fourth century, and the concept of the suffering Savior did not exist.

The book is as satisfying as a plentiful and well prepared meal, and like a meal, it is to be consumed slowly and respectfully. Brown makes you trust him about his deep knowledge of the years immediately preceding the sack of Rome and the fall of the empire. He does this, over and over, by his ease with the trivial details and by the depth with which he addresses the important ones. A very fine book for the reference shelf, to read once and to return to frequently.

Peter Brown has accomplished what a scholarly biography should: make us feel that we have come to enter the life and mind of the subject of the biography. Brown's chapters are relatively short and thus make reading this long book pleasurable because you can make identifiable progress in your reading. Brown also has copious citations to the works of Augustine for those who wish to track down a quote. In addition, he has added an epilogue that actually corrects the flawed judgments he made in the first edition over thirty years ago (this is a humility rare in academic circles). The epilogue also has a chapter on new writings of Augustine that scholars have uncovered since the first edition of his work. My only wish would have been for more theological exploration of the theme of predestination which is presented in a superficial manner. As a Catholic, I would also have preferred more explicit exploration of Augustine's relations with the popes of his time. But, all in all, Brown has written and updated a great biography that deserves its stature as the definitive biography of Augustine. I heartily recommend it.

Whip through a couple of these short plays and fragments by the father of Greek New Comedy, and you'll see just how much our more modern formats are indebted to him: the American sit-com, the romantic comedy, etc. Menander manages much less simplistic resolution at the end of his plays, though, and it's too bad that this trend hasn't endured as well as the penchant for the "happily ever after" that we face at the close of every Julia Roberts movie.

The plays themselves are marvelous. In "Old Cantankerous," the grumpy title character stands in the way of a love between two of the play's characters, until the plot sends him down a well. His rescuer is, of course, the man who wants the old curmudgeon's daughter's hand in marriage, and they make up and all's well. "The Girl from Samos" is funnier, with a baby mix-up that leads first to the normal questions of the father's identity, but then to far less normal questions about the mother's identity.

Miller's introduction is exceptional, and I was especially appreciative of it, since I am not a classicist. She provides enough background to initiate even the casual reader, and in a manner that is both humorous and accessible. She explains what can be explained and accounted for, and freely admits to what is pure conjecture; since Menander's plays survive only in fragments, and since we don't know all of the concrete facts of his life, Miller's candor is welcome and helpful.

The only thing I found off-putting was the translation. It is not only VERY contemporary, but VERY British. While I can understand the urge to place things in a more familiar setting--an easy way to remind people that great drama is always timely--some of the dialogue sounds lifted from "Chariots of Fire" or even "Goodbye Mr. Chips." That is, it sounds very early twentieth century British, and I spent a lot of time while reading trying to figure out why (I'm still stumped). Phrases such as "There's a good chap," and explicit references to "Picadilly Circus" just didn't seem to mesh with plays that are Greek and a couple thousand years old.

Still, you could a lot worse than spend $12 on a fine collection and very readable rendition of some of the very foundations of comic form in Western literature.

I'm a Classical Civilisations student at Leeds University in England and this book is one of many that I have to read for my course. Menander was said to be "second only to Homer" and it is clear why this statement was made in this translation by Norma Miller. This book contains all but two of the fragments found of Menander. Old Cantankerous really stands out as a superb piece of literary genius, although this isnt to say that the rest of the book isnt an equally great piece of work. This book contains fragments of Menander's work as this is all that has been found of this magnificent writers accomplishments, if you are interested in classical drama then this book is definetley worth considering.

I'm a Classical Civilisations student at Leeds University in England and this book is one of many that I have to read for my course. Menander was said to be "second only to Homer" and it is clear why this statement was made in this translation by Norma Miller. This book contains all but two of the fragments found of the ancient writer and as such is a marvel to read for anyone interested in classical drama. Old Cantankerous really stands out as a superb piece of literary work and could take pride of place on anyone's book shelf. Although some of his plays are fragmentary and are therefore not always complete, Menander's writing style is both gripping and humerous and keeps the reader enthrawled throughout their classical experience.

Five hundred years from now this book will be revered as one of the most important publications of our time. Or it will be discovered by an advanced faraway civilization that will read it and come to the conclusion that it was truly a pity that our unique civilization didn't survive; especially since a man (Peter Seidel) had modestly offered solutions for some of our most pressing problems and was, unfortunately, ignored. By no means are the solutions offered modest. But the gargantuan effort on the part of a modest man demands to be acknowledged by a greatful public. In no other work of its kind does an author attempt, as Seidel does, to integrate important information from a variety of fields and cogently present them to his reading public with such clarity and vision. This is not an easy book to read. I don't mean that the writing is terribly turgid or dull. On the contrary, except in the beginning where the author feels his way into an acceptable style of expression, this book is written for the lay person. Every word and combinations of words, every sentence and combinatioins of sentences are very easy to read. The meaning of those sentences, however, is not always easy to digest. The problem is that Seidel poses some formidable moral dilemas regarding humankind's stewardship of this planet. It is in that sense an uncomfortable book. And probably the reason why it won't be a best seller and will eventually be discovered by that faraway advanced civilization mentioned above. As a filmmaker/teacher I am expecially interested in Seidel's critique of the media in modern society and the role the media plays in perpetuating behavior on the part of the public which renders them inactive, comatose, lobotomized and generally incapable of dealing with important issues -- like the survival of the species and planet. We all want to be entertained and therein lies the crux of the issue. We all feel a little numb, a little dull as vast institutions and agencies move toward us with seemingly benign intentions. It's just that we all feel a little duller, a little less human. And most importantly, we are all rendered less capable of powerful emotions such as moral indignation at acts of injustice, greed and selfdestruction. Although much in the book gives us cause to be depressed, it is surprisingly a very hopeful book. It offers suggestions and courses of action to turn things around. It appeals to the best in us, to the highest aspirations that humans have and the author is modest and humble in suggesting solutions. Seidel is no "expert" . He is rather someone who cares. And if you care, you should order ten copies and pass them out to schools, libraries, friends and strangers. That's what I'm doing.

Peter Seidel's refreshing thinking on the human-environment relationships makes the 'invisible walls' that block up our way to a sustainable world visible. These 'walls' are the limits of our brain in learning the environment, the ways we have conventionally thought about and treated the nature, and the structures in which our societies have been organized. In addition to warning us the existance and the threats of the 'walls', Seidel offers us solutions to overcome the 'walls' emphasizing the importance of the responsible actions of individuals, social groups, and governments. The Invisible Walls is an excellent book with full of insights. I highly recommend it. The book should also be made available in other languages, given the global scope of the issue discussed.

Peter Seidel has distilled down incredibly complex environmental and political problems into a concise, masterful work in Invisible Walls. This book analyzes the political, socioeconomic and PSYCHOLOGICAL context in which the fast pace of environmental change is now occuring. Seidel faces the problems head on and tackles them in a novel way with vigor and sophistication. It makes you, as the reader, reflect on the very grounds for your attitudes towards the world that are so easily taken for granted and rarely self-assessed. This is no alarmist book. Yes, it points out many challenges and warning signs and problems in the world today. But we MUST grapple with the problems. Best of all, Seidel offers SOLUTIONS. This is most refreshing! It lifts us from a despair about the environment and the world and motivates us to take whatever steps we are each in our own way empowered to take. I agree with Seidel in the need for civic responsibility and political activism. As an environmental lawyer and biologist in my 20s, I plan on spreading the word about this book to all my friends. The narrative, first-person style makes Invisible Walls easy to read and I highly recommend it. It'll make you see the world anew.

From Brown's perspective the Christianization and formation of Europe is the result of a process in which a deeply rooted Christian politic, looking outward from its mediterranean seat, gradually dispersed and emerged from within the tiny Roman sub-cultures, embedded throughout the northwestern frontiers, to establish micro-Christendoms that sucessively meshed together under aristocratic influence, martial conquest, sojourning holy men and missionaries, and the organization and education of the clergy. Brown also looks to the "East Roman Empire" where a more harmonized Christianity boldly sustained the invasions and dominion of the Muslims, and triumphantly struggled for orthodoxy under the Iconoclasts, Nestorians, and Monophysites to eventually convert the Russians, Bulgars, and Slavs. This work is definately a one of a kind, and an interesting and contributing effort to explain the rise of Christendom.

While this book may disappoint a reader looking for more depth, it is a wonderful introduction to the history of Christendom from the third to the eleventh centuries. Peter Brown is to be commended for adopting an inclusive approach that attempts to describe the experiences of Christians from Persia to Ireland. His clear writing makes the book a delight to read.

This book is one of those extremely rare achievements - a work of broad and learned scholarship which is easy to read. In fact it is more than easy, it is so fascinating and so perfectly written that I could hardly force myself to stop when I had to. It is a work of secular and religious history, of course, but it gave me in addition a sense of how people actually lived in the ancient world, an experience that only a truly great scholar could give. I recommend this book to anyone who has the faintest interest in what happenmed in the early centuries of the Christian Era, religious or otherwise.

Well, I thought I would get bored out of my mind but if you are searching for something to understand more about Anthropology...this is the one. The author did a great job in focusing on the basics and that was all I needed to get a boost on this subject....It was great!

I generally hate my text books, but I found this one interesting. Go figure!

Passed CIW exam 1D0-420 & 1D0-425 scoring 90% for each.
I found the book very easy to read & a concise Study Guide (at times maybe TOO concise). The Site Design-Part 1, covered all the exam objectives with good explanations. However I felt that the E-Commerce - Part II, fell short of covering 2 aspects of the exam objectives, namely Catelog Design & relating OPI-OBI standards.

All in all, I would recommend this book to anyone striving to pass the above CIW exams.

A very concise must have book that condenses the material down into what you really need to know to obtain high CIW grades. It helped me pass the Site Designer exam with a 93 and E-Commerce with an 83. The Assessment Test at the beginning of the book gave me a very accurate look at what I needed to concentrate on but I read every page too. Especially helpful were the chapter summaries, exam essentials, and key terms at the end of every chapter which exactly pinpointed what I needed to learn. Also, the questions with answers at the end of every chapter were very exam like and perfect for practice exams when not near a computer. I took the book everywhere. But I also spent many hours with their Sybex EdgeTest Engine on the included CD simulating the exam until my scores were passing. I tried out the included flashcard feature, too, but much preferred the multiple choice format. Since this is their first edition, it does have some typos and a few questions with errors but they were very easy to spot and fix. Many thanks to the author, publisher, and to Amazon.

Peter Brown has given us a wonderful history of a fascinating period in early Christianity, a time when believers could communicate with Christ through the preserved relics of saints. One cannot fully understand the spread of Christian ideals and traditions into the late Roman Empire without first consulting this book. Those unfamiliar with the cult of the saints will be surprised at the seeming preoccupation with death associated with early Christian traditions--in addition to preserving and displaying bones of deceased bishops (which supposedly held the power to heal and cure), ceremonies and festivals were often held at tombs and burial sites.

This book is not for the casual reader whose approaches ancient history as a hobby (I fall into that catagory). It isn't a consistantly linear text, and Brown often uses Latin terminology that is left undefined, and even uses direct quotes from Latin sources without translating them. While historians and scholars will probably have no problems (I assume they are used to this approach), an average history buff like me will have to consult a buddy who's fluent in Latin.

Nonetheless, Peter Brown is thorough and precise in his study on the workings of the early church. He shows us not only how saints to the masses, but how an individual believer could form a relationship with the dead saint, thus connecting himself to the divine. Although I had difficulty reading it for recreation, I know it will be a valuable reference text for future projects.

Peter Brown's book on the Cult of Saints has become a classic work on the formation of the cult of saints in Late Antiquity/Early Medieval Europe. Meticulously researched (as always with Peter Brown), this is essential reading for anyone interested in the cult of saints. It is highly recommended for all students of Medieval history and religion. Though dense and scholarly, this is a worthy read for anyone interested in the topic.

This is not a good book. The time I have spent reading this book has been mostly wasted. It does not compare to say, Bury's writings.

I am quite a critic when most people give it a 5 stars, I am giving 4 or sometimes less.

However this book I found to being both an excellent introduction to the period while at the same time being very readable. It has very good pictures illustrating the writers point throughout something I found very useful.

I have used this book as a text for a course titled the Decline of Rome. It proved to be the mose aesthetic piece of literature I've read at the University of California. Brown uses charming little metaphors, which I paraphrase: "A garden protected by spears" and "As the storm of Arab conquest swept across he sky, people sat back to enjoy the sunshine." The book read like an essay, but gives the reader enough introductory information as encouragement to read more about a particular subject. Brown makes Byzantium seem like utopia on the surface, but is careful to underline its precaious state. And the birth of Islam seems like am eastern Renaissance in Brown's hands. For a person who admires Classical Aniquity, one will see the Post-Classical world as a rival.

This play can be read as anti-semitic. In fact, it's pretty hard to defend it from such charges. Shylock is a pretty rotten character and the fact that he is jewish is difficult to overlook (particularly since the other characters mention it on pretty much EVERY page). However, I think it is important to mention that the "heroes" of this play do not necessarily have to be interpreted as heroes. They are by no means perfect and there are many subtle (and some not-so-subtle) instances within the text in which their biases against ANYONE unlike them is illustrated. If one reads the play this way, then Shylock becomes more of a tragic figure rather than an absolutely heartless villain. I don't know. My feelings about this are mixed. There are a few funny parts of this play and the language is, as always, beautiful. The theme of putting a price on human beings is one which has been explored numerous times since. Overall, it is enjoyable, but perhaps not so much so as some of the other comedies. Do not read this play without having read a few others by Shakespeare first. It is an excellent play, but not his best and not his most enjoyable either.

After reading most of the other reviews here, I am fully aware that most of the reviewers didn't read carefully enough (or watch carefully enough if they saw the play.) Now, I'm not saying its not open for different interpretations, but there is one thing I would really like to get straight.

I read MoV for a Bar Mitzvah project on Anti-Semitism. Naturally, my sympathies went to Shylock. However, even if i were Christian, i still would've favored Shylock. What many people believe is that Shylock is a cold hearted ruthless person and only wanted to get back at Antonio because Antonio was a Christian.

Not true. Shylock specifically says something along the lines off, "Why should I lend money to you? You spit on me, and call me a Jewish dog!" I'm not saying that Shylock was a good guy, but I am saying that he is not the villain.

In fact, the "Merchant of Venice," in this story is actually Shylock, not Antonio, contrary to popular belief. My thoughts on the story was that Shylock requested a pound of Antonio's flesh because he did not trust Antonio. Who would trust someone that spat on him? The fact is, Antonio doesn't pay him back in the end.

Now, there's always something else we have to put into consideration. Would the judge had given the "spill one ounce of Christian blood" verdict at the end if Shylock were not a Jew?

This is the mark of a great play. A play that really gets you thinking. But I encourage you, I beg of you, that when you read it or see it, please do not hold Shylock up to being a cold hearted villain. Hold Antonio up to that image. (joking, of course, Antonio's not a bad guy, he's just not a good guy.)

This is a wonderful play - and unless you have seen it or read it you don't know it at all. That's because everything the popular culture tells us about this play is false (for example; how many of you think this play is about a merchant named Shylock? ;-)

The Merchant of Venice is a lively and happy morality tale. Good triumphs over bad - charity over greed - love over hate.
There is fine comedy. Portia is one of Shakespeare's greatest women (and he ennobled women more than any playwright in history). There are moments of empathy and pain with all the major characters. There is great humanity and earthiness in this play. These things are what elevate Shakespeare over any other playwright in English history.

Plays should be seen - not read. I recommend you see this play (if you can find a theater with the courage and skill to do it). But if it is not playing in your area this season - buy the book and read it.