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Very rarely do we have the life of a genius so well and closely documented. This book is not a record of formal interviews; it is a record by Eckermann, Goethe's good friend, who took the trouble to write down the great man's words almost every day, it seems. The book reads like a diary of Eckermann's, filled with Goethe - there is one entry for almost every day for a few weeks, then a break, and so on.
Eckermann seems to have written down almost everything he remembered from his conversations - and some of what Goethe said here may be edifyong, some not so much; but all of it is significant for one trying to get an insight into Goethe's mind - how it worked, how he thought, how he did things - right from the grand projects down to the simple pleasures.
One comes away from this book with an "insiders glimpse" of the Goethe's mind and world - and that really helps when reading his works.
The idea of Goethe as the complete, the perfect man, the universal genius - sticks with the reader years after reading this book. We live in an age when the really good things do not matter; Goethe reminds us of all the things that can, and do matter - and those things that can refresh, change, and enliven.
Nietzsche called this "the greatest book in German there is".
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At times Peters seems to wander unnecessarily into discussions of such topics as spiritualism, extrasensory perception and the search for extraterrestrial intelligence, but these tangents ultimately provide significant insights into the human yearning for meaningful contact.
Peters calls much of modern communications "Unmitigated bleat mixed with the rare voice of truth crying in the wilderness," a criticism not only of broadcast media, but of intimate personal conversation as well. We may chastise the media for perpetuating social inequalities and spotlighting vulgarity but, per Peters, "such criticism ought not to overlook the inequalities that exist outside media or the tawdriness that fills our hearts unbidden." Media may more reflect than shape the contents of the human heart: a scary conclusion, perhaps, but one worth thinking about.
But let us insert us onto the scene and look ourselves against the backdrop of the scene. Why do we want to understand ourselves in terms of communication, and from when? If the questions are like these, John Peters' Speaking into the Air may be a good and, perhaps, the first introduction. By taking self-reflective and historical perspective, John Peters seems to relativize the philosophical proposition that humans are "speaking animal"(Aristotle). That is, the author aims to redefine the idea of communication as the essence of human species as a historical phenomenon. His question is: from when have "we defined ourselves in terms of our ability to communicate with one another"(p.1)? And his answer is that the idea of communication as spiritual interpenetration is a modern invention. Then, the question to be sought hereafter may be why communication was problematized or how the concept of communication was invented in a particular period in history, although we always communicate. He implies that the feeling of "breakdown" or "impasses" of communication (due to the beginning of mass communication), and the search for "mutual communion of souls" gave birth to the modern concept of communication which, at the same time, he wants to criticize. His primary method may well be to search historical "traces". Historical method implies already a communication between the alive and the dead. The dead say their stories to us by borrowing or utilizing the mouth and the hand of the alive as a medium. The dead do not also say their stories to historians for themselves. They only left traces or externalized "texts" in Ricoeur's term. As an archeologist restores the lives and exploits of dead men from the fragments of defaced epitaph, historian should find and reconstruct the history of the ideas of communication from the traces of dispersed writings, which constitute another medium. When the dead say something to us audience, they do so through their traces or writings, and by the mouth and the hand of historians. Thus, there is an unbridgeable chasm and "breakdown" of communication between the dead and the alive. Even though unintended, historical method functions as a strategy in Speaking into the Air; it expresses the idea of communication "fixed in a direction of thought which comes from afar and stretches beyond you"(Gadamer), as Peters cites in the first page.
Peters has organized the literature about communication into categories. Among them, he discusses spiritualism, talking with the dead, and communicating with machines, animals and aliens. His sources are varied, including classic literature, the Bible, Plato, and numerous others. It isn't about communication technique or tools; this is an exploration of the question: what is communication and how do we know it's been accomplished?
It's far more than a literature review however. The concluding chapter wraps up with a touching summary, combining spirituality with love. I read the last two paragraphs to a friend. She cried.
That said, there are a couple of caveats for the self-learner and beginner. The first is that the author does not clearly point out the distinction between sailing dinghies, that is, small racers or day-sailors without weighted keels or cabins, and keelboats, which are not covered. Many of the techniques and warnings found in the text do not apply to keelboats, such as pulling up your centerboard on different points of sail. Also, capsize on a keelboat is uncommon and the techniques for righting dinghies will simply not work if the boat hasn't already righted itself. And there is the usual problem of a British book using British terminology: in America the "kicking strap" is the "boom vang". The book is written from the point of view of a British instructor teaching "by the book" to a British audience preparing for formal dinghy racing, which means there is some emphasis on issues such as specialized clothing, but it's good to see the whole technique laid out this way--few other books have done it.
Like Peter, I consider myself to be reasonably intelligent, etc., and yet had been married to a person for 20 years (and tied up in court battles with him for the next 7) who was recently diagnosed with Narcissistic Personality Disorder. He was punitive, abusive, and selfish. I wondered if reading Peter's account of having made a similar series of terrible choices would help me in my recovery.
It did, and I highly recommend this book, and would love to thank Peter in person, if I could find an address for him. Also, like Peter, I was depressed in this negative relationship, so in 1992 I bought his book You can't afford the Luxury of a Negative Thought. Again, paralleling the author, as soon as my depression lifted, I was able to "get out" of the problem relationship. How interesting, then, that as the saga of disengaging reaches it's completion, Peter has again left me some "bread crumbs" to find my way home again.
This book is extremely valuable for anyone finding themselves in the unpleasant situation of feeling ridiculous for having succumbed to a bad relationship.
J-R, the real untold story is still out there: How did MSIA get the copyright? Did Peter McWilliams sell the copyright because he is sick with cancer and needed the money? Did MSIA prevail in court in a legal fight? I have not been able to find out on the internet. Search engines are all linked to MSIA. This reeks of a MSIA tactic to control search engines -- something easy to do if you have enough of the faithful's tithes to spend on endarkenment.
J-R is rotten to the core if we are to believe Mc Williams' story. Yet Mc Williams comes across as being no better than J-R when all is said and done. Mc Williams plays the victim and J-R the bully. The two deserved each as we read of their sick and twisted karmic drama being played out in the pages of Life 102.
I would like to see J-R write "Life 103: What To Do When Your Devotee Writes a Sensationalized Expose On You."
The book is well worth reading and should belong in the library of anyone interested in the history of the New Age movement in America. Personally, the book did its job insofar as it convinced me to stay away from John-Roger and MSIA. I am of the opinion that MSIA has survived David McLane, the L.A. Times, and Mc WIlliams not because of its spirituality, but rather because of the power of its lawyers, a war chest full of money, a PR firm, and the ability to maintain a legal war against to grind its enemies to powder and outlast the interest of the critics.
I couldn't put the book down and have only been surprised that it has received so little publicity beyond the professional ranks of conservation biologists. It's useful also for those considering a visit to areas where tigers still occur.
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Stevens does an excellent job of telling the story of the battalion, the history behind its foundation, and the punishment its members faced after the war. Adding to the interest of the story is the role that many of those in the U.S. Army during the U.S.-Mexico War went on to play pivotal roles in the U.S. and CSA armies during the Civil War.