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While Godfrey has set up housekeeping in Venice with his mistress Lydia and his secretary, Edith has temporarily entrusted their son to his grandmother, taken a flat in London, and launched a play-writing career as "Janet Reed." Godfrey may have described Edith to Lydia as "a good wife, a good mother, a painfully good woman, sensible, cultivated. . . . with a college education--only not the smallest, faintest touch of charm or glamour," but he returns to London to find his cast-off wife dashing to opening night parties, flirting with actors, and wearing the latest fashions (136-7). Instantly aware of his wife's new desirability, Godfrey becomes jealous and suspects her of having taken a lover. He concludes that Edith's failure to divorce him as she promised must result from her preoccupation with a new male love-interest.
Much to his surprise, Godfrey learns that Edith's delay in divorcing him results not from her having been caught up in a whirlwind romance but from having launched a whirlwind career. "Three days after you went off," she tells him, "I got a wire from the management saying they'd take the play. . . . and rushed up to Town and put in a strenuous month getting the contract signed, and then there was casting--you've seen what's that like--and rehearsals--" (168, 170). When he rages, "Great heavens, Edith, have you no sense of proportion? Surely our married life is of more importance than a few rehearsals!", she replies, "But it wasn't our married life. It was your unmarried life. And when my life got all exciting and interesting, everything else seemed to get so far off and unreal" (170).
Edith's life as the playwright Janet Reed is interesting, and she credits her new-found satisfaction to work. Eventually, she ends up collaborating with Lydia, her former romantic rival, on a new play. Godfrey finds himself out in the cold. While some readers may object to her having made Godfrey such an unappealing character, Sayers offers funny and smart depictions of Edith and Lydia. The dialogue is sharp--Sayers at her best. This play is too well-kept a secret--and the play version of BUSMAN'S HONEYMOON is worth reading, too.
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The introductory chapters deal with the geography, climate and vegetation of Papua New Guinea as well as the conservation and classification of New Guinean orchids. This book, a massive undertaking in itself, is a bold start in making known to the orchid world the unusual and spectacular orchid flora of Papua New Guinea.
The island of New Guinea boast more than ten percent of all known orchid species. Although the author limited himself to species found only in the lowlands this book is a most valueable addition.
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Of special interest to me was the book's second chapter, which focuses exclusively on an oft-neglected topic: the various moral arguments for theism. In that chapter, Byrne states a number of objections to moral arguments for God's existence. (Ironically, most of those objections have NOT appeared in atheistic literature in the philosophy of religion!) Along the way, Byrne manages to discuss the following topics:
* the Euthyphro dilemma,
* Robert Adams' modified divine command theory,
* Linda Zagzebski's claim that without God we must become moral skeptics,
* the suggestion that secular morality is deficient because it lacks a proper motivational background to pursue the moral good
In short, I would say that chapter 2 alone justifies purchasing the book. If you have an interest in moral arguments for the existence of God, then you will definitely want to add this book to your library.
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As an atheist, I was particularly interested in Byrne's chapter on "Morality without Religion." Byrne considers a number of issues related to this subject, including: (i) naturalistic ethics, motivation, and evil; and (ii) the metaphysics and epistemology of secular ethics. Concerning (i), Byrne considers "the objection to secular ethics ... that it can offer the individual who respects morality no guarantee of anything other than a life of disappointment and self-sacrifice." However, he notes that the secular moralist can offer three points to mitigate this objection. First, virtuous living remains a partial good even if it exists in isolation from the ideal whole. Second, the social dimension of morality shows that the best chance for attaining the complete good will be in a morally ordered community where moral rules are well-respected. Third, concern for moral considerations is not wholly derived from desire to attain an ultimate good. Byrne concludes, "We can see from this discussion of moral motivation that what is and is not a proper and sufficient motive for moral action is a complex matter--much more complex than neat proofs of the unsatisfactoriness of this or that moral outlook allow."
As for (ii), Byrne considers arguments which attempt to show that if we are doubtful of theism, we must be doubtful of the truth of moral principles. Here Byrne notes that if the secular moralist is allowed use of the notions of truth and reason in general, then objections about the source and nature of secular morality collapse. (Byrne lists personal choice, social custom, and evolution as examples of sources of secular moral standards.) He writes, "So long as the secular thinker can point to good reasons which back a judgement such as 'Do not steal', the question of whence this moral standard arises is of no more philosophical interest than the question 'Where do the principles of arithmetic come from?'"
The book is written at an intermediate level, so that it is useful to scholars and students alike. I highly recommend it.