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In the more "liberal" circles, there's apparently a tendency to villify Cardinal Ratzinger as some kind of "right-wing", closed-minded fringe type. Having read this book, I find that claim hard to believe: whether one agrees with his views or not, it is hard to see the Cardinal as anything other than a thoughtful, intellegent and learned man.
As sales manager for a pharmaceutical company, I made the decision to purchase "How To Conduct Doctor Dinner Meetings," for all of my district managers and sales reps.
This book provides all of the latest AMA/PhRMA/FDA Guidelines, the "How To" of contacting physicians and other healthcare to set up the meetings.
This is a great book and it is standard issue to all of my sales reps.
Purchasers of the book will also receive the added benefit of a free 360 Degree Sales Strategy Report on any doctor, by simply contacting the publisher.
New Wave Pharmaceutical Selling is real world, with real life selling examples.
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Since the event referred to as the "Opening of the Gate" occurred at Ong's Hat some thirty-three years ago on a spring equinox, much of the paltry amount of writing on that cosmic shifting of gears has been of an intendedly "disinformational" character for reasons apparent to all serious students of alternative history in general and OH in particular. The time has arrived when the truth can be told, neat and naked, complete and uncensored. And that story is, to put it mildly, a circuitous one.
In brief, a black Sufi cult founded in Newark, New Jersey in the 1920s by a circus magician has (with the help of a small group of Columbia University students, jazz musicians, beatniks, homosexuals and LSD experimenters) evolved by the late 1960's into a techno-tantric Moorish Orthodox commune and physics research institute centered in Ong's Hat, New Jersey, whose members managed to escape from this addled dirt-ball into a parallel universe through the intermediary of the "Egg" - a mechanism that enabled trans-dimensional travel into other worlds in other dimensions.
Add to the story a benevolent race of red-necked humanoids descended from Javanese lemurs on a parallel Earth, chaos magick, alternative sexualities, applied quantum physics, conspiracies galore, and heretical Eastern Orthodox bishops and you have an epistemological smorgasbord fit for a king.
This is a delightful piece of writing that leaves its reader hungry for more (and we are assured there will be more), that deserves to be read and read again, believed or disbelieved, shared with someone you love, and maybe even memorized!
Has the great world-mind of the telecommunication infrastructure begun to breed its own myths? The elusiveness of the Incunabula's original proponents, Emory Cranston (a pseudonym) and Joseph Matheny (his real name), has spawned wild speculation that the Ong's Hat legend is nothing but a media hoax. However there is a dark side to this story that has never been fully told, which may help explain their circumspection.
What began as an heretical Islamic sect founded in the early 1900s by Black circus magician, Noble Drew Ali, evolved over the century into a techno-tantric commune whose members managed to escape this befouled world into a pristine, Edenic parallel universe, a New Jersey Pine Barrens devoid of inhabitants. This latter rag-tag group built the "Egg" - a glistening Faberge-like device that enabled trans-dimensional travel into unpopulated mirror worlds (per the Everett-Wheeler-Graham model). A special quantum-tantric feature allowed passage for two occupants while they made love, irrespective of their race, age or gender.
But wait, there's more! Add to this mix a benevolent race of humanoids descended from Javanese lemurs on a parallel Earth, capable of dimensional shift without machinery, who have been world tripping for thousands of years. You've got your chaos; sex magick; applied quantum physics; shadow conspiracy; crypto-palaeontology and enlightenment hopes all wrapped up in one neat package. What the [heck] more do you want
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He grew up in society, attended Harvard, and then the US Naval Academy. Upon graduation he served in China, then in the Great War commanded a subchaser group based in Ireland.
He became noted for his incisive reporting and after the war, visited Germany, sat in on the peace conference, and then went via the Black Sea to Russia where he observed the fighting in South Russia during the Russian Civil War.
This period was the highlight of his life. He died at a comparatively young age in his fifties as did his father and grandfather before him.
Many of his reports on the situation in the Balkans read as if they were written ten years ago, not eighty, especially the conflict between Greeks and Turks.
Well written and well worth the reading. Belongs on the same shelf as the books by the British agents who operated in Central Asia during the same period.
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La Motta paints a brutally vivid picture of a youngster and young man growing up in a brutal Bronx jungle. The fighter they called "The Bronx Bull" writes about seeing rats in the cellar of the tenament where he grew up that were the size of cats. The neighborhood in which he grew up was so tough that he had thousands of fights, explaining that by the time he laced on gloves and became a boxer such conflict had become totally routine. To La Motta a fight was as commonplace as anyone else brushing their teeth, a simple, elementary part of life. He writes about his early life of crime, including the beating of one man he thought he had killed. In perhaps the most dramatic sequence of the book he reveals how he had lived in morbid fear of being apprehended for murder and in guilt for the act itself, after which he was shocked when the man he was convinced he had killed surfaces. Unaware that La Motta was his attacker, the man surfaces in Detroit to wish the fighter luck as he prepares for his winning title bout against champion Marcel Cerdan of France. The man explains that he was hurt badly but finally recovered, and is in town to wish someone from his old neighborhood luck in his title pursuit.
The raw power of the lightning narrative, along with its brutally realistic truth, makes "Raging Bull" one of the all- time great sports books, a true American classic.
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Nevertheless, globalization, for whatever faults it possesses, has made the people of the nations of the world feel more connected than ever (In fact, I'm writing this from Japan, where I have lived for seven years). this book sensibly points out that In order to come up with a food policy that will minimize hunger worldwide, naturally poverty must also be reined in. It seems to me that in order to significantly reduce poverty, all nations must make a fundamental shift in their foreign policy away from acting for the benefit of national interests and toward the benefits of the human race as a whole. I cannot say whether mankind is ready for such a change at this juncture.
However, The book concludes that the freedom to eke out a living (the problem of the poor) supersedes the right to accumulate unlimited wealth (the hoarding of wealth by a small number of people). While this is most certainly true, it also seemed to oversimplify the problem of disparity of income based on the very facts presented in the book. While the book did denounce communist regimes at one point in the book, I felt that the conclusion of the book unneccessarily demonized wealthy individuals and major companies and called the proletariat of the world to unite.
For this weakness in its conclusion, I can only give this work four stars, but still I do strongly recommend giving a careful read to this text for the invaluable information it provides on this terrible problem.
World Hunger: 12 Myths should have a permanent home in school curricula, libraries, and in the hands of people of all ages wishing to better understand and improve the world in which they live.
Some people think that population (or overpopulation) is the problem. Others think that there simply isn't enough food available, or that nature, with her floods and droughts, is the culprit. Still others think that the solution lies with free trade, or letting the market provide, or with the Green Revolution, with its heavy emphasis on pesticides and other chemicals. Other possibilities are that the poor are simply too hungry to revolt, or that the US should increase its stingy foreign aid budget.
The authors place the blame elsewhere. All over the world, there has been a huge concentration of land in fewer and fewer hands, forcing poor and middle-class peasants off the land (in the US, witness the decline of the family farmer). Structural adjustment programs from places like the World Bank and International Monetary Fund (part of the requirements when asking for a loan) require a country to reorient its agriculture toward items that are easily exportable rather than items that can feed their people. Another requirement is the removal of internal tariffs and other barriers to the import of grain and other foodstuffs. It results in a flood of cheaper (usually American) agricultural products reaching the market, driving local farmers out of business. The countries that one thinks of when hearing "famine" actually produce enough food to feed their people. The only problem is that much of it has to go overseas to help pay the foreign debt.
This book is excellent. It presents a potentially complex subject in a clear, easy to understand manner. It contains a list of addresses to contact for more information, and is a great activism reference.
He was born in Bavaria seventy-three years ago. As with Karol Wojtyla, he had a full life before going to Rome. As a young man and seminarian he was exposed to the rise of Nazism in Germany. He was a prominent theological advisor during the Second Vatican Council and taught theology at Germany's most prominent universities. He earned a reputation as one of the Church's brightest and most creative theologians.
In an age when Truth has come under unceasing brutal assault, he has become a target of attack worldwide. He is routinely caricatured in the worldwide media as the new Grand Inquisitor, unthinking and dictatorial. This book will discomfit his enemies. It shows a deeply learned man moving carefully and deliberately across all the issues of the "Canon of Criticism," forthrightly defending the Church. It shows a man with a keen understanding of our present age and the ideologies that animate it.
The Roman Church is contemptible to so many precisely because it stands in unabashed reproof of so much of what passes as wisdom today, including the central "truth" of our post-modern era: that only truth is that there is no Truth. This reminds us that the Church is now, as always, a scandal. But it is necessary, Cardinal Ratzinger reminds, us to distinguish between the "primary" scandal and the "secondary" scandal. "The secondary scandal consists in our actual mistakes, defects and over-institutionalizations . . .." (124) The Church is made up of men who are subject to all the frailties to which flesh is heir. But the Church aspires for more. That she occasionally fails should not surprise us. That she aspires for more should inspire new generations of saints. Yet the very idea that man is not naturally good and should aspire for more through self-abnegation is a deep offense to the modern mindset that man is good and is always, inexorably, getting better. This makes the Church an object of contempt and, in time, hatred.
"[T]he primary scandal consists precisely in the fact that we stand in opposition to the decline into the banal and the bourgeois and into false promises. It consists in the fact that we don't simply leave man alone in his self-made ideologies." (124) Substitution of transitory political ethics for Christian ethics leads to despotism, the exaltation of a mere man as God: Lenin, Hitler, Stalin, Mao, Pol Pot, Ho Chi Min. "We can say with a certainty backed up by empirical evidence that if the ethical power represented by Christianity were suddenly torn out of humanity, mankind would lurch to and fro like a ship rammed against an iceberg, and then the survival of humanity would be in greatest jeopardy." (227) "For this reason . . . the Catholic Church is a scandal, insofar as she sets herself in opposition to what appears to be a nascent global ideology and defends primordial values of humanity that can't be fit into this ideology . . .." (124)
"[I]f we give up the principle that every man as man is under God's protection, that as a man he is beyond the reach of arbitrary will, we really do forsake the foundation of human rights." (204) The sacred tradition of the Church is arrayed in defense of the dignity of mankind. Contrary to fashionable caricature, the Church is not an ossified tree, subject to being felled by the latest gale. It changes, but slowly, deliberately, organically. "[T]here are various degrees of importance in the tradition [of the Church] . . . not everything has the same weight . . . [but] there are . . . essentials, for example, the great conciliar decisions or what is stated in the Creed. These things are the Way and as such are vital to the Church's existence; they belong to her inner identity." (207-208) As to its essentials, its First Principles, or everlasting verities, the Church is powerless to change even in face of popular demand.
Bringing to mind Edmund Burke and G.K. Chesterton, Cardinal Ratzinger reminds us that "the Church lives not only synchronically but diachronically as well. This means that it is always all - even the dead - who live and are the whole Church, that it is always all who must be considered in any majority in the Church. . . . The Church lives her life precisely from the identity of all the generations, from their identity that overarches time, and her real majority is made up of the saints." (189) Our present age cannot cavalierly discard the wisdom of this great communion of the living and the dead, of one hundred human generations of the Church, confident that it has somehow achieved superceding wisdom. Instead, it must, as must all generations, submit to the essentials of the Church, to revelation and the Church's sacred tradition. "Every generation tries to join the ranks of the saints, and each makes its contribution. But it can do that only by accepting this great continuity and entering into it in a living way." (189) The Church does not need additional "reformers" of institutions. "What we really need are people who are inwardly seized by Christianity, who experience it as joy and hope, who have thus become lovers. And these we call saints." (269)
This is not easy for any generation. It places a break on volition. It posits that man's every impulse is not virtuous. Intrinsically, it asserts that man is not God, that man must prune his impulses, as he would an overgrown plant to prepare it to bear fruit. "[P]eople don't want to do without religion, but they want it only to give, not to make its own demands on man. People want to take the mysterious element in religion but spare themselves the effort of faith." (212) This is New Age faith, not the faith of the Church and her saints. "If the willingness to be bound is not there, and if, above all, submission to the truth is not there, then in the end all of this will simply remain a game." (235)
It is often heard today that if only the Church would make priestly celibacy optional, ordain women and "reform" its doctrine to accommodate other contemporary demands, that she would flourish as never before. These cavils ignore the central truth of any true church - that its communicants come to it and submit to the truth it professes, a truth beyond editing by plebiscite. It also reveals a stunning lack of critical intelligence. "These issues are resolved in Lutheran Christianity," Cardinal Ratzinger notes. "On these points, it has taken the other path, and it is quite plain that it hasn't thereby solved the problem of being a Christian in today's world and that the problem of Christianity, the effort of being a Christian, remains just as dramatic as before." (181) Why should the Roman Church make itself a clone of Lutheranism? "[B]eing a Christian does not stand or fall on these questions [and] . . . the resolution of these matters doesn't make the gospel more attractive or being Christian any easier. It does not even achieve the agreement that will better hold the Church together. I believe we should finally be clear on this point, that the Church is not suffering on account of these questions." (182)
Cardinal Ratzinger is forthright in his pessimistic assessment of the time ahead. "The danger of a dictatorship of opinion is growing, and anyone who doesn't share the prevailing opinion is excluded, so that even good people no longer dare to stand by such nonconformists [i.e. Christians]. Any future anti-Christian dictatorship would probably be much more subtle than anything we have known until now. It will appear to be friendly to religion, but on the condition that its own models of behavior and thinking not be called into question." (153) The Church must attorn to the zeitgeist in this scheme. These themes are explored in Michael D. O'Brien's "Children of the Last Day" novels.
It is time for the faithful, Cardinal Ratzinger says, to form "vital circles." [T]here are great, vibrant new beginnings and joyful forms of Christian life that don't figure much statistically but are humanly great and have the power to shape the future." (143). "Particularly when one has to resist evil it's important to not to fall into gloomy moralism that doesn't allow itself any joy but really to see how much beauty there is, too, and to draw from it the strength needed to resist what destroys joy." (69)
In his autobiography "The Sword of Imagination," the novelist and historian Russell Kirk writes, "Not by force of arms are civilizations held together, but by the threads of moral and intellectual belief. In the hands of the Fates are no thunderbolts: only threads and scissors." Throughout this book, Joseph Cardinal Ratzinger demonstrates that he understands better than, perhaps, anyone e