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of his time, defying the Church and France to lead his realm. Since Barber wrote this book back in the sixties, it is not up to date on new research into Plantagenet rulers. Also Barber confuses the reader with the names of many people that were not a central theme of the King's time. The names are the most confusing aspect of this book, and thus the rating of three stars.
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Not only is detail about the presumptive main characters lacking, but also is detail on the effects the actions of rulers, the main characters, have on the people as a whole.
This book might have served as an outline for two or three really good books. Unless buying for you seventh or eigth-grader, I suggest looking elsewhere.
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To get a vivid account of how all these tasks were done during a round-cape-Horn cruise, you'd better read "Two years before the mast" of the same author.
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The letters themselves are not exactly thrilling. The soldier in question saw little action and his letters (typically of Civil War letters) concern themselves mostly with relatives he's met and what he wants to have sent from home. His prison diary is interesting mostly in that its tone differs markedly from that of the letters; it's emotional and romantic, whereas the letters are downright dull. Still, the diary offers little factual information -- though he does undermine his editors' hoopla by stating that he was actually treated reasonably well. Whether he was "unreconstructed", as the editors claim, is unknown, because no post-war writings of his own are included.
I'd skip this. The editing is annoying and the primary material adds nothing new or entertaining to the wealth of Civil War primary sources already in print.
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In the first half, Letters from a Famer in Pennsylvania, John Dickinson takes great care to explain why Americans should oppose all taxes that the British impose merely to raise money, namely the Townshend Acts. Dickinson expresses his concern over precendents being set, and draws heavily on the previous American refusal to pay the Stamp Act. This section was fairly interesting in that it helped explain some of the reasons Americans didn't want to pay British taxes, but it did become fairly repetitve throughout the letters.
In the second half, Letters from the Federal Farmer, Richard Henry Lee puts forth his arguments about the Constitution before it was ratified by the states. Arguments included why state governments should wield more power than the federal government, whether a bill of rights should be included in the Constitution, and why too much power was located in the federal government outlined in the Constitution.
All in all, the book was a fairly difficult read that was boring at times, but it did provide an interesting look into the opinions that shaped the US.
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In that he is "nice" to Buddhism and the Buddha, I commend Richard Henry Drummond, Ph.D. That is, he doesn't take the wide spread Protestant stance that all other religions are worthless or demon-led. In fact, I can quote from pp.217 that "in spite of the distortions of Buddhist monasticism and the failures of popular religion, much if not most of that which has been noble and good in Asian history may be attributed to the influence of the Buddha." In the preface he truthfully forewarns us that,"no one, in academic context or not, operates from a life posture that can be called completely impartial or objective." His Christianity though is a far stance from anything near a fair objectivism. He knows that there is not the mathematical accuracy in regards to Christology that people are impressed with erroneously from John Dominic Crossan, but he begins with the view that we can derive a true outline of Christ's life. (I'm not suggesting that this should be denied, only that biases like this are a framework for his Christian views.) When comparing the lives and workings of the two thaumaturges, I could not believe some of the things that I read. "there is no reason of significance--historical, literary, or scientific-philosophical--to doubt that Jesus did perform mighty works, which we may call miracles, largely as reported in the New Testament accounts." (LAUGH... I suppose there aren't whole books written on that subject alone, namely against such a notion) What really restrains this book from its potential is the cherished 'uniqueness of Jesus.' This begins to play an active role in his analysis of Christ's miraculous resurrection which he in the end uses as a means to elevate Christ over Buddha. pp.150 says that, "I should like to explore the possibility that we have in the case of Jesus of Nazareth what we do not percieve in either Gautama, Zarathustra, or Muhammad; that is, a consciously chosen vicarious-redemptive role." He tries to preserve the seat of his uniqueness where he has the perfect chance to discuss the fascinating miraculous similarities extant betwixt Gautama and Yeshua. I thought without a doubt that he would deal with the alleged water-walking and storm-calming attributed to the Buddha and then the Christ. Not one mention!!! With our refusal to give up Christ's uniqueness, this implies mythical borrowing from the Axial Period. And if he actually did represent a "broader vision" this would be given spiritual attention and explanation. In the philosophies of the Christ and the Buddha, there is juxtaposition of spiritual teachings. He draws the similarities between the 'Kingdom of God' and 'Nirvana,' described as religiously transcendant but realizable in the world, and maintainable beyond. But in the end he seems reluctant to ever actually equate them, not to mention in the end still promulgating "the spirit of sacrifice and mystery of the cross" as our method of salvation, not this relationship with the spirit of the primordial tradition. Accordingly the comparisons are made more so with the Mahayana school than Theravadin, with the concepts of universal salvation.
Drummond's work and juxtaposition is very thorough and comprehensive, but as I have aimed to point out either ignorance or preservation of Jesus' uniqueness caused him to exclude some of the most valuable study between the Buddha and the Christ. I expected that a 'broad vision' comparing two religious leaders would not take the side of one of them, and that is where I was utterly disappointed. I expected the title to imply a "broader vision" than Christianity, that had room to hold Buddhism in equal importance, or even a quasi-Baha'i perspective as Buddha and Christ essentially being one in spirit as manifestations in different settings. But I realized this was not the case on pp.170, "the Christ event is unique; it is also the pivotal, the single most important event of human history."
I am very glad that a Christian author acknowledges the Buddha with high spiritual regard, but one question I would propose to Drummond, "Is he in Hell?"