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If you are quite advanced I would say this book is not enough, but it is a good foundation. Otherwise I think you will be delighted with this book.
Everyone at work kept stealing it from me even when I hid it under my desk in a pile of rubbish, so now I keep it at home.
Good luck!
PS: Ask yourself - why would I bother writing a review of a book I bought years ago?
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There are really three themes in the book. One part is philosophy, one is literary criticism, and one is straight autobiography. These are dispersed throughout.
As regards the philosophy I am probably what he would have called "ignorant of his understanding." Coleridge shows a remarkable knowledge of German philosophy, read in the original language. As far as I know his philosophical ideas have not been highly regarded by pure philosophers.
The literary criticism is the most powerful and original part although the texts he uses will be unfamiliar and even anaccessible to most modern readers.
The fragments of autobiography such as chapter 10 and the first of the Satyrayane's Letters are the most readable.
While this is an unboubted work of genius I have denied it the fifth star because of a certain lack of redability. It is not, for the modern reader, a page-turning work of entertainment. It contains many gems, and much wit, but is one of those we take up today for instruction rather than diversion.
I don't know of anything comparable to Biographia Literaria. At times it's the narrative of a great poet's life. He may veer off into literary criticism or even parody (see the, to me, hilarious section in which he gives "The House that Jack Built" in the rhetorical manner of a recent poet). He powerfully attacks the positivism of his age (and ours). He evokes the wonder of being human.
This scholarly edition is the one to get, if you're going to put in the time to read this rich classic at all.
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There are lots of pictures and diagrams in this book which help to explain key weather concepts. One day I will force myself to read this book cover to cover instead of getting sidetracked at all the gorgeous illustrations and pictures in this book, every time I pick it up to read it.
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The ever humble Roberts (with the help of a professional writer) recounts his rise to the major leagues as well as the futile history of Phillies baseball. It's a nice, easy to read story that follows a tried formula: the team has a long history of losing, young players come aboard and develop into a close team, they exceed expectations and go to the World Series. There are plenty of scenes that flesh out the personalities and struggles of the team mates. Plenty of train trips and hotel stays. Tough game situations yeilding exciting victories or close defeats. Those looking for deep insights into the era should look elsewhere. In fact, I see this book aimed primarily at us Phils fans. Our banners are few, so we need to raise them high. These aren't Duke Snyder, Jackie Robinson, Pee Wee Reese and the other "Boys of Summer." The Phillies of this era had one great year surrounded by several decent years. Only a couple of the names stand out these years later.
I give the book four stars because it served its purpose for me. If you are looking for light reading material about a cinderalla team, this could be for you as well.
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I recommend this story as the four distinctive voices move it along brisquely--and yes, with some repetition necessary to complete the cyclical structure as represented by the blood dance itself. This type of tale succeeds in peeling back the holiday ambiance and charm of the white-washed Greek Isle to reveal real people that are true to the Homeric characters of old.
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So whether the first essay by Clifford is "self-refuting", as the second reviewer claims, will not make the book as a whole
either good or bad. Clifford's essay is historically relevant to the other essays, as it is one of the things that prompted James to write his essay, which in turn prompted Burger to write his response. So, even if it were self-refuting, it would be good that it is included in this small volume. However, it is a matter of some contention whether or not Clifford's essay is actually self-refuting. Clifford does not simply ask us to take his word for his claim that: "...it is wrong always, everywhere, and for
anyone, to believe anything upon insufficient evidence." Clifford gives reasons why he thinks this should be believed. Obviously, these reasons cannot be fully explained in a short review here, but a summary of his main argument can be given (for the details, you will need to actually read the essay rather than a review). Clifford points out that our beliefs affect our actions and our actions affect other people. As we are responsible for our actions that affect others, so, too, are we responsible for the beliefs that prompt those actions. However, we do not have beliefs in isolation of each other; each belief affects the other beliefs we have. Thus, for example, when a ship owner believes that his ship is safe, this gets him to believe that it is okay to send people out to sea on it, without fixing it first. Obviously, whether the ship is actually safe or not is of some importance, so it would be good for the ship owner to obtain his belief from a calm examination of any evidence he is able to gather, rather than forming his belief from a wish to save money on repairs.
Since some of our beliefs will affect how we interact with others, we are responsible for making sure that these beliefs are as accurate as possible. If we believe, for instance, that a man is a murderer, we will be apt to want to send him to prison. As it would be unjust to send an innocent man to prison, we have a duty to be careful about our belief that he is guilty, and therefore should base this belief on evidence rather than some whim. But since our beliefs are interrelated, we need to be careful about our other beliefs as well. For example, if we believe that "black people cannot be trusted" (or some other such ridiculous nonsense that people have actually believed), we may not believe the testimony of the black witnesses who give testimony thatthe man is innocent. So our beliefs about other matters will affect our belief about whether the man is really a murderer or not. So we need to be careful about these other beliefs as well in order to be truly careful about whether or not we believe the person is really a murderer.
Since everyone interacts with other people, their actions will have some affect on others. So the idea that some of us need to be careful about what we believe really applies to everyone.
Again, since some of our beliefs directly affect our actions that directly affect others, we need to be careful about these beliefs, or, in other words, we should only form these beliefs after obtaining sufficient evidence, or, as Clifford says, it is wrong to believe these things without sufficient evidence. And since our beliefs are interrelated, with each belief affecting our other beliefs, in order for us to be careful about one belief, we must be careful about all of our other beliefs, as they may, either singly or in combination with other beliefs, affect that one belief. So we end up with: "...it is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence."
For a recent example of the impact of the faith of others on people's lives, one need only consider the destruction of the World Trade Center in New York City on 11 September 2001. Certainly the faith of those terrorists is a matter of concern for others. Here Clifford's words, from 1879, seem quite prophetic: "It is not only the leader of men, statesmen, philosopher, or poet, that owes this bounden duty to mankind. Every rustic who delivers in the village alehouse his slow, infrequent sentences, may help to kill or keep alive the fatal superstitions which clog his race. Every hard-worked wife of an artisan may transmit to her children beliefs which shall knit society together, or rend it in pieces. No simplicity of mind, no obscurity of station, can escape the universal duty of questioning all that we believe." Someone's faith, may, indeed, rend society in pieces.
Again, this review is not intended to be a full explanation of Clifford's arguments, but is simply presented to give the general idea. He does not tell us that we should believe his conclusion without evidence; he gives reasons why he thinks we should agree with him. Before you judge his arguments, however, you must read his essay for yourself.
Unfortunately, there is insufficient space to give even a summary of the arguments of James' and Burger's essays.
This book contains "The Ethics of Belief" by William Kingdon Clifford, "The Will to Believe" by William James, and "An Examination of 'The Will to Believe'" by A.J. Burger.
The essays by Clifford and James are based on the first editions and are complete and unabridged, with added explanatory material. (Ever wonder about Clifford's cryptic remarks about Spanish engineers? Or James' reference to Röntgen rays?) Burger's essay is a response to James. With this book, you get conflicting views on this important subject.
The essays use interesting examples to illustrate their arguments, starting with Clifford's hypothetical shipowner who sends a ship to sea because he has faith that it is safe and therefore does not bother to inspect it, with predictable results. Another striking example presented by Burger is a real life example of a couple who burned alive a 4-year-old girl in an oven because they believed that she was "Lucifer". These examples and others are carefully explained and examined. This book will make you think and reexamine your beliefs, and the beliefs of others. Not just WHAT you believe, but WHY you believe it.
Everyone should read this book. It will change your life.