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( By the bye giving an excellent piece of advice to all artists, villainous or not. Truly the stage, as Watson keeps reminding us, lost a great actor when Holmes embarked upon the profession of consulting detective )
It would appear that Jonas, in his attempt to send the innocent John Hector Mc Farlane to the gallows, could not resist adding a final touch which brought his nefarious plans crashing down---he planted a stain of blood on the wall upon which Mc Farlane's fingerprint would be found!
Lestrade: "You are aware that no two thumb-marks are alike ? "
Holmes: "I have heard something of the kind. "
Whereupon Wiliaim S Baring-Gould, greatest of Holmseian addict/scholars treats us to a footnote on the margin regarding Galton's method of fingerprining, given to the British Association in 1899 and concludes that--
By my gold amethyst encrusted snuff-box, this is fun!
It's the best rendering of Conan Doyle's canon, complete with maps of London, illustrations from Collier's, vintage 1903; coats of arms, photographs, drawings--in brief, the world of S.H. made explicable, and vivid.
Naturally you knew that when Watson informs us that their long suffering landlady, Mrs.Hudson, lived on the first floor flat, he's using it in the English sense: what we Americans would call 'the second floor.' Or that a 'life preserver' was a short bludgeon, usually of flexible cane, whalebone, or the like loaded with lead at one end. Or that---
Hmm...now what was that about the supreme gift of the artist?
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The last great English-language Rimbaud biography was Enid Starkie's, now over forty years old, and while Starkie did massive valuable research (she later claimed, in classic biographer-rebel style, that she paid for her research by granting sexual favours to wealthy Frenchmen), her tone and approach were flawed by the temptation to rewrite Rimbaud's entire life in terms of his glittering adolescence, which was after all the time when he produced his poetry. Graham Robb combines an alert and vivid appreciation of Rimbaud's genius with a scepticism about Rimbaud's published statements about himself. This is a portrait of the artist as lifelong liar and shyster, and while Robb's Rimbaud is one of the least attractive heroes ever depicted, it seems all too true in the light of Rimbaud's withering, laser-like intelligence.
While Robb is exceptionally good at showing us the young, anti-social, utterly selfish teenage genius, you can tell from his crisp prose style and sardonic wit that while he admires the poetry, he finds the boy hard to like. This seems eminently fair in view of Rimbaud's youthful lack of any sense of gratitude, morality or decent behaviour. The older Rimbaud was more inclined to honour his obligations, but Robb convincingly demonstrates how the African Rimbaud's repeated complaints of having no money don't square up to his actual dealings with banks. It seems that Rimbaud the arms dealer was not the bungling innocent of legend, but a shrewd operator who made a considerable amount of money.
Robb's Rimbaud is a more modern figure, even a more (gulp) postmodern figure than we're used to in Rimbaud studies. This is no romantic dreamer (despite a dubious epilogue, the only false note in the book, I thought); Rimbaud seems to have dreamed the worst excesses of the 20th century before they happened, and reinvented himself as a man who could feel at home in them. It's a bracing, witty, scrupulous and searching biography of an exemplary figure - the brilliant boy who helped to create our idea of modern literature, and the brutally cynical man who regarded his early achievements as a drastically stupid dead end. The Rimbaud story will always be a fascinating and chilling cautionary tale; exactly what we're being cautioned against is only beginning to become apparent.
"I came to find my mind's disorder sacred," Rimbaud tells us (p. 154). In this 445-page "reconstruction of Rimbaud's life" (p. xviii), Graham Robb insightfully reveals how his subject's life--and stormy relationship with Paul Verlaine--provided Rimbaud "with some splendid material for his poetry" (p. 211) before he took an "agile leap into silence" (p. 240), and abandoned poetry when he was 21. For Rimbaud, the "idea was 'to see everything up close, to describe modern life with fearless precision, the way in which it warps the human being'" (p. 55).
In Robb's superb biography, it is never easy to connect with Rimbaud, the person, but as a rebel poet he is mesmerizing, even as a silent poet "disappearing over the horizon of the page" (p. 281). Although the journey may be difficult for many of Rimbaud's admirers, Robb follows Rimbaud "into the badlands of his post-poetic career" (p. 289), and to the poet's funeral no one attended in Charleville (p. 441). You will probably not find the Rimbaud you expect in Parts Three and Four of this book. It was only posthumously that Rimbaud became a Symbolist, Surrealist, Beat, revolutionary, avant-gardes poet (p. xiv).
"For now, I am damned," Rimbaud writes near the end of his raison d'etre as a poet. "I detest the fatherland. The best thing would be a good drunken sleep on the beach" (p. 231). "Rimbaud gave up writing poetry," Robb notes, "but few people, having acquired the taste, ever give up reading it" (p. xviii). And with fascinating biographies such as this, it is unlikely readers will ever lose interest in Rimbaud.
G. Merritt
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Buy this book NOW
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UPDATE: After using this Bible intensively for 6 months I have to add this: the cross references are plentiful and are some of the best I've seen and very, very helpful. Along with the cross references are translators notes that are included are invaluble. Like a study Bible in themselves. For example Rom 3:3 reads "What then? If some did not believe, thier unbelief will not nullify the faithfulness of God will it?"
The translator note to the side tells you that "did not believe" could also be rendered "or were unfaithful" and unbelief could be rendered "unfaithfulness" It is really enlightning to me, because although I have Heb/Greek dictionaries, I am not fluent in the original languages.
You and I could improve our understanding of God's Word and It's impact in our lives by doing two things. First, we could read a whole book of the Bible at a time and re-read it soon afterwards. Second, we could buy this Study Bible in order to learn how to deeply study Scripture for ourselves.
This Study Bible comes with an valuable introduction to the inductive study method so that you know what to do with the liner notes. To boil the method down to a sentence: Read a whole book carefully, ask questions, and take notes. The introduction explains how you may want to mark keywords, make lists of subjects, and outline a book. (I highly recommmend outlining a book chapter by chapter! It's one of the best ways to remember the subjects taught in it.)
The rest of this oversized Bible contains margin space for your notes, background information on each book, and recommended topics to pursue in your study. It avoids doctrinal teaching, like what you'll find in other Study Bibles, in order to focus your attention on understand specific verses in light of their context.
This Bible and the inductive study method are strong resources for every Christian, and through the teaching of the Holy Spirit and Godly teachers throughout the church, you and I can understand and love God more and more everyday.
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Stumpy is a squirrel who likes to collect things. Stumpy is nice and is not very clean. She also is funny and a little bit of a smart alek. In the book she changes because she starts off as a collecting mother soon to be, at the end she is a mother with a curiosity about Gwendolyn and other Hermit Crabs. I think Stumpy is really cool because she really cares for Kona, Gwendolyn a hermit crab, Murray a bat, and her three babies Top, Bottom, and Sparrow.
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Art Morris takes a difficult subject and makes it much more approachable for the beginner. What is best and most valuable is the section on exposure as well as learning the various habits of your subjects.
I had the chance to meet Art Morris here in Austin a few weeks ago at the 2000 NANPA Summit.
There is no doubt that Art is the master of his "art", and it shows with the pictures in the book.
Yes, he is very brand specific, but so is Moose Peterson (Nikon), Art Wolfe (Canon) Frans Lanting (Nikon), and the list goes on. Any of the great nature photographers are very specific about the brands that they shoot.
So whether or not you shoot Nikon, Canon, or whatever else, you can learn a great deal about photography, birding, and still enjoy some stunning photographs!
HIGHLY RECOMMENDED!
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Scientifically, much of this stuff doesn't hold up after a hundred years. And the device he comes up with to get his characters to the moon -- Cavorite -- is without basis, an arbitrary magical tool not unlike the time machine. Even when Wells' science is iffy, though, he presents it in such a clear, convincing fashion that you are only too glad to suspend disbelief while the story unfolds.
In the Selenites we have a metaphor for a different type of society -- rigidly hierarchical, with the needs of the individual sublimated to the whole. The metaphor obviously comes from social insects; though it became a sci-fi cliche, it was still fresh circa 1901. In the remarkable last section of the book (Cavor's communications from the moon), Wells describes the Selenite society with delightful attention to detail. He ends with a haunting, unforgettable image, and probably the best closing sentence of any sci-fi novel.
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At any rate, Ciaramicoli's "practical guide" for self-improvement is distinguished from other similar programs by the author's intense focus, his caring concern, and especially his use of "empathy" as the guiding principle. Ciaramicoli broadens the usual definition of empathy past the point of normal recognition. "All living things are wired for empathy" he asserts (p. 35), and he specifically includes "slime molds" and in fact gives a rather intriguing explanation of why he thinks slime molds have empathy on pages 24-25. In reading this sincere and caring book, I found it necessary to just accept his terminology and not quibble about definitions or the fact that slime molds are not "wired" even metaphorically, because essentially Professor Ciaramicoli is correct in asserting the tremendous power of empathy to help us understand ourselves and others. I wonder, though, how much would have been lost had the word "empathy" been replaced with the word "love."
Ciaramicoli, who is a clinical psychologist and a member of the Harvard Medical School, gives examples from his personal life and from his practice demonstrating (to his satisfaction) the power of empathy to change people's lives for the better. He works hard at making a distinction between, say, sympathy, which "seeks to console," and empathy, which "works to understand" (p. 38). On page 166 he quotes Gretel Ehrlich to the effect that empathy is stronger than sympathy because it contains honesty while sympathy may conceal. Consequently he sees empathy as a double-edged sword that in the hands of enemies or in the hands those who make a practice of exploiting others, can work for malevolent purposes. Clearly "empathy" used in this sense can be replaced with a phrase like "a thorough understanding." But whether empathy for, say, Saddam Hussein or even for O.J. Simpson, would or could change them for the better is, to my mind, debatable.
Ciaramicoli was led to write this book in part because of the tragedy of his younger brother who died of an apparent intentional, self-inflicted overdose of heroin. He expresses a sense of guilt about his brother's wasted life and writes that he believes, had he and others been more empathetic, the tragedy could have been averted. I am not so sure. Of course Ciaramicoli should realize that he is not his brother's keeper, but more importantly he should know that heroin addicts are not freed from their addiction and their self-destructive behavior through empathy, and Ciaramicoli should not in any way blame himself. Of course if you are a successful older brother, who is everything the younger brother could not be, it is hard not to feel some sort of guilt, something akin to "survivor guilt." Ciaramicoli would do himself a favor by studying the literature on heroin addiction and listening to the experience of other families who have experienced similar addiction tragedies. I think such knowledge would help him overcome his profound sense of guilt. (A little work with evolutionary psychology on the nature of dominance among siblings wouldn't hurt either!)
Although I don't agree with some of the psychology expressed here, I certainly agree with Ciaramicoli's intent to help others. He writes about responding to the tears of children in "comforting, reassuring ways" instead of with indifference. No one can disagree with that. However, if a child is rewarded whenever it cries, it will tend to cry more, and when the child is older, if its antisocial behavior is rewarded with "empathy" to the exclusion of a clear expression that what the young person is doing is wrong, the young person may be led into continued antisocial and ultimately self-destructive behavior. It has been said that "to know all is to forgive all," meaning if we knew all the circumstances that led to a person's behavior we might well conclude, "there, but for the grace of God, go I." That is empathy, for sure. Nonetheless we, as a society, must still punish the transgressor, lest others be lead astray.
I think this is a book that may resonate with some people where other books have not been helpful, just as the author's notion of "empathy" may work where the usual guiding principle "love" has not. I really think it boils down to "The Power of Love and Understanding," but I suspect that book has already been written many times over.
Reading "The Power of Empathy" reinvented the term for me and made me realize the dark side of empathy, which is often displayed when we manipulate other people for our gain.
To sum up, I applaud Dr. Ciaramicoli for his courage to share his personal story to me--the reader, regarding the struggles he endured as it gives me hope and a feeling of connectedness which, in my opinion, is the essence of empathy.
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The book is more than just the story of the Telegram itself. It includes a run through of the various German espionage efforts in the US before and during World War I and a good description of the unease felt by the US at the mysterious German machinations, including possibly collusion with Japan and an attempt to take control of the Panama Canal.
Like all of Tuchman's works, The Zimmermann Telegram is scholarly without being dull, and a real delight.
One cannot blame Barbara Tuchman for this, however, as this work brings alive the intrigue of the time like no other. Reading like a spy novel, and yet all the more chilling because it's true, Tuchman navigates the reader through the murky waters of WWI intrigue. We learn how, in a misguided effort to distract the U.S. from Europe, Germany sought to foment trouble on the U.S./Mexican border. We learn how the British scrambled to inform the Americans of this, without comprimising their sources. And we learn how a tortured President Wilson was forced to take the steps towards war.
"The Zimmerman Telegram" is history as it should be written; loaded with primary sources, and with the breathless pace that events really unfolded. While better known for "The Guns of August", it is this work that makes me rank Barabara Tuchman as one of the best historians of the 20th Century. Enjoy!
Many historians are experts and have a vast knowledge of their subject. Very few like Barbara Tuchman make their knowledge accessible in an enticing way to the "man in the street".