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The first part of this book deals with Luther's days as a monk, his crisis of faith, and the development of his theology that ultimately led to his break from Rome, spearheading the Reformation. The central portion of the book deals with the conflict with Rome, appropriate emphasis being given to the Diet of Worms. The greatest strength of this book is that the events of Luther's life, his words, and his work are always presented within their greater context. Not only is the Lutheran movement followed, but also much attention is given to the state of the Catholic Church during Luther's lifetime. Also given their proper attention are competing Protestant movements, humanism (particularly as pertaining to Erasmus), Anabaptism, the Peasant Revolt, and German nationalism.
Much of the book is of course spent discussing the theological issues that were at stake. As I read these passages a mental picture of a triangle emerged, with the three points being God, Man, and Church. Bainton does a good job of explaining how Luther, Rome, and other parties differed in their views as to the nature of each of these three entities, and more importantly how they differed in their views as to how these points of the triangle properly related to one another - God to Man, Man to Church, and Church to God (the three sides of the triangle if you will). My one complaint is that occasionally when discussing the finer theological points, Bainton will inject his opinion in such a way that it is difficult to tell if that opinion is shared by Luther. In those sections the book reads more like the transcript of a sermon than a biography.
The latter stages of the book get away from the conflict with Rome, and explore the contributions Luther made to the building of the new Protestant traditions. I enjoyed this section thoroughly because, after all, simply tearing down the old is no big trick; it's the creation of something new, something better that is the real test. Luther's contributions in translating the Bible to German, his writings, his musical compositions and other endeavors are all well covered by Bainton.
One note about Abingdon Classics: these are small paperbacks with very fine print. So if you have difficulty with small print, get the other paperback version or the hardback.
One final note: The bit about the triangle is purely my own invention; Bainton's discussion is not nearly so hackneyed. It's just how I got a handle on the issues, and how I could best discuss the theological passages of the book.
Martin Luther is truly an amazing man. For those that know little or nothing about Luther, I would highly recommend this book. The book traces the life of Luther, from his 95 theses criticizing the Catholic church and the papacy to the Leipzig debate to the Diet of Worms. Along the way, Bainton outlines in detail the players and ideas of the Reformation. All angles of the movement are considered, including the different sects that break off from Luther's movement and also the ideas of Erasmus.
The parts of the biography that I most enjoyed were about Luther's personal life. Luther had a wonderful family and home that he led, and it was very interesting to read about his relationship with his wife and children. The chapter about Luther's struggle for faith and his bouts with depression was also very intriguing. The theme and title of the book is "Here I Stand," and by reading this book one becomes fully aware of how hard it was for Luther to stand up for what he believed, but also that what he stood up for is truly amazing and unbreakable.
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If you are looking for a book about VHDL-AMS you're better off with the following book:
"The DESIGNER'S GUIDE TO ANALOG & MIXED-SIGNAL MODELING" "Illustrated with VHDL-AMS and MAST"
Author: Scott Cooper (Avant! Corporation)
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he needs to learn how to write. Herky jerky style and skewed syntax make this one an almost impossible read. Sorry folks, but
I have to rate this one as unintelligable garble.
Wolin also attributes to Heidegger an antimodernism that his philosophy itself dismantles. The real story of Heidegger's Nazism is not how much his philosophy accomodated Nazism but how little mind the opportunistic philosopher paid his own philosophy when the party called. Wolin gives Heidegger more credit for being principled than he deserves. Wolin also pays too much attention to deciphering Heidegger's opinions from his biography and too little time actually reading Heidegger. In fact, at no point in the book does Wolin betray ever having read Being and Time.
Let us take one example of Wolin's woeful prosecutorial method. He refers to some pamphlets that Heidegger wrote as a student for a Catholic, antimodern publisher. In the pamphlets, Wolin reports, Heidegger valorizes reason and strict rationality above the modern devotion to the self, an unsurprising argument coming from a seminary student. Wolin then draws a straight line from that antimodern Catholic upbringing to Heidegger's later devotion for the Fuhrer. This is perhaps the first time that Thomas Aquinas has ever being accused of encouraging Nazism.
One of the most interesting things about Heidegger's students is that they reached such a broad audience in America. Marcuse and friends were the stars of a worldwide youth movement despite having thick German accents. The commanded such a large audience in part because they were so much more impressive than their colleagues. Wolin does not give sufficient weight to the possibility that Heidegger's students may have learned something worthwhile from their teacher. Wolin is too busy contorting himself into fits of indignant censure.
It is interesting to note that none of the above were practising Jews; rather they saw themselves as assimilated and cosmopolitan in outlook. Ironically it would be their teacher, one of the greatest existentialist philosophers, who drove home to them the inauthenticity of their position when he dedicated himself to National Socialism. By abandoning them he turned his back on them and forced them to face their Jewishness, no longer as a metaphysical question, but in the harsh light of ontological reality, as an important component of their social being. Despite religious assimilation, they were still outcasts, only this time by basis of their racial identity - their very being.
Though abandoned by their mentor, each of Heidegger's students would go on to make a mark in the field of philosophy. In the chapters concerning their careers Wolin takes the time to carefully not their contribution to phliosophy and their attachments to their former teacher. Each discourse is concise and to the point, often giving the reader important insights into the relationship between student and teacher in ways not directly observable. With Arendt, this is easy due to the mass of scholarship, some excellent, some on the level of a supermarket tabloid. With a thinker such as Jonas, whose public career is not so well known, such insights are most welcome. I remember Jonas as a teacher and remember quite well his relationship with Heidegger. Although he would criticize his mentor in the strongest possible terms, when traveling to Europe he would still be careful to make the pilgrimage to the Black Forest to pay homage to the old man. Jonas made his mark both as an expert on Gnostic philosophy and as a philosopher of the environment, his works helping to build the basis of Germany's Green Party.
Lowith developed a love-hate relationship with his former teacher, becoming one of Heidegger's most insightful critics, and yet refusing to pull the trigger. One should not stop reading Heidegger; but one should refrain from reading him so naively. Perheps it was Heidegger's own latent, and naive, romanticism that led him from a critique of nihilism into the arms of totalitarian philosophy.
Marcuse is the strrangest case yet, if we view he and his teacher merely from the outside. It would appear Marcuse made the strongest reaction of all to his former teacher, by Msarcuse incorporated more of his teacher's thought into his own than any of the others. Compare Marcuse's "One Dimensional Man" with Heidegger's "Letter on Technology." Marcuse's retreat into the pseudo-rationalism of Marx to escape the demons of nihilism strangely mirrors Heidegger's own retreat into National Socialism for the same reason. Taking Spengler at his word, Marcuse accepted the decline and retreated into a new world order of sorts while Heidegger fought Spengler's prognosis by adopting the standards of what he saw as the defence of civilization in the Swatstika.
Wolin wraps all this into 269 tightly constructed pages. Not a wasted word or thought. In other words, an excellent and entertaining introduction into a world of thought not usually considered. Highly recommended.
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What Herbert Wagner has done is to merely compile a set of photographs of such things as H-D advertisements, products, and events, and annotate them in as spartan a manner as you could possibly imagine. This book borders on being completely uninformative!
Just as dissapointing is the format that was chosen by the author and his publisher. The beginning of the book, comprising the vast majority of the pages, contains photos without text. The end of the book is a series of pages that duplicate, in thumbnail sized images, all of the photos found in the beginning of the book. Next to each of these miniature images you will find a few words of descriptive text. Interestingly, the text is so small that it challenges people (even those with eagle-like vision) to read without squinting or without reaching for reading glasses.
Although I would not recommend this book to anyone, I will add that it does have a brief, well written introduction that captures the unique experience of riding a motorcycle.