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The only disadvantage of it is that there have been many advances in the design of experiments since 1989 when the book was published. The topic of robust parameter design is not covered because much of the development occurred after 1989. Hints of the topic and mention of the Taguchi approach appear only on pages 108-110. To learn much more about the recent developments in the design of experiments see Hamada and Wu (2000) "Experiments". My review of Hamada and Wu can be found on Amazon.
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These are, to be sure, the kind of thing you read not because you're interested in the subjects under discussion (who, apart from elderly Irish poets, cares about James Clarence Mangan?) but because you're interested in what Joyce has to say about them. All his criticism is of the strategic rather than tactical kind, the kind of criticism certain writers engage in so as to clear the ground for their own efforts. He's no John Updike, prepared to write 2000 words about anybody he happens to find interesting.
Apart from a vacuous introduction by Guy Davenport, this is a fascinating book. I'm sure it's far from complete, seeing as nobody can even agree about where Joyce's books stop and his drafts begin, but it'll do until time and decay simplify the picture. Joyce is the great pathfinder of modern Irish writing. Hail to the Chief.
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The photos display the pieces so well that some just seem to glow and brighten on the page. It makes it difficult to look at a tree or salad bowl without imagining the possiblities.
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Overall, this volume is an excellent exposition of Spinoza's thought about God and religion -- and it has some very interesting features. For one thing, there's a full chapter devoted to figuring out just what Spinoza thought of Jesus -- a much-neglected topic. For another, there's _another_ full chapter devoted to figuring out just what Spinoza meant by the eternality of the mind.
I find Mason very congenial on many points. For my money he outdoes both Edwin Curley _and_ Jonathan Bennett on some topics -- especially Spinoza's views on the nature of necessity. He also beats the heck out of Yovel on Spinoza's relations to religion. And at one point he offers a gentle corrective to nineteenth-century-idealistic readings of Spinoza (especially Joachim), arguing that Spinoza did think it was possible to know things short of the Absolute. (I think, by the way, that this is both correct and entirely consonant with idealism as it should be understood; in my view the British neo-Hegelians were a bit vulnerable on this point.)
Some readers may like his approach and its conclusion: that there isn't any point to digging around behind Spinoza's words looking for theological secrets; Spinoza meant just what he wrote. (Which means, among other things, that he wasn't trying either to found a new religion or to undermine any existing ones.) Straussians will disagree, of course, but frankly there seems to be little reason to apply persecution-and-the-art-of-writing standards to Spinoza's writings.
A nice addition to everyone's home Spinoza library.