This book was amazing. Not only did it clearly and concisely explore the world of fashion, but photography and the models involved as well. Versace is a genius, may he rest in peace, and his clothing is wonderfully orchestrated. I recommend this book to anyone who is even remotely interested in fashion or the business which accompanies it. The story is shown through the pictures and the clothing, the smiles and the frowns. Versace is quite amazing, as is this book!

Covers a lot of models and model-years.

There are many aftermarket service manuals covering GM's H body cars, but this is the only aftermarket service manual (that I'm aware of) that also covers GM's H-Special body hatchbacks and notchbacks.

If you don't have a factory service manual for your 1975-80 Monza, Sunbird, Starfire, or Skyhawk, then you should have this manual.

I'm surprised that Booklist calls the text of this book "witty and informative." I found the text to be the major weakness of the book. It's vague, rambling, and completely UNinformative. I didn't learn about Beene's background, education, training, or business. All I got was a lot of fashion-speak garble about his brilliance and genius. The writing is just really, really bad.

The most interesting part of the book is the final section, which is entirely quotes from Beene himself. The photos are lovely, but 120 is too few to give a good overview of Beene's work; he has been designing for 30+ years and must have designed hundreds or even thousands of garments by now. This book shows too few of them.

Overall, this book was disappointing.

As this is one of the few books available on the artistry of Geoffrey Beene, it is both a welcome addition to the world of fashion-photography books and sadly, a very weak treatment of the how-and-why of his work. The photos are oversized and some are gate-folded, but there are not nearly enough to cover the breadth of more than 30 year's design that is Beene's history. He is and always will be apart from many American designers. His is a mixture of the ease/casual feel of sportswear, and at the same time, the epitome of the couturier/dressmaker's craft. Aerodynamic, sleek, modern, iconoclastic are just some of the words used to describe his vision. However, the publisher neglected to go into greater detail as to why Beene is described as such. It would have been helpful to read of his early days working in Paris couture workrooms picking up pins and assisting with the production of toiles. Such is one of the many stories that surround the Beene legend. The quotations from Beene himself are somewhat informative, but someone should write a definitive biography of his life and work in greater detail. A nice book to look at, but not much more.

I was hoping for a book that would present some new slant on Aristotle's thought. I didn't get it. This is just another attempt by Heidegger to set out his own philosophy, with all of the tortured grammatical constructions and neologisms that one might expect. I think that Heidegger is most interesting when he's actually engaging other philosophers, and less so when setting out his own bizarre and flakey ideas. So if you're expecting to get some new insight into Aristotle, look elsewhere.

This text holds a key place in the development of Heidegger's thought. As such, it is a must-read for scholars or philosophers who are already familiar with Heidegger's work. It is not, however, a good place to begin studying Heidegger. This is due more to the bizarre translation than to the much lamented difficulty of Heidegger's thoughts. Here, the reader should keep in mind that this text is a compilation of lecture notes by both Heidegger and his students, and so naturally lacks the polished form of a philosophical paper or book. Our translator, however, did not assist our understanding in the slightest by his inaccuracies and rigid word usages.

As for this being a book on Aristotle, one should have no illusions. However, the reader who found this disappointingly "flaky" seems to have missed the subtitle of the book (which our translator inscrutably renders as), "Initiation into Phenomenological Research." The lecture, like the "Natorp Report" of 1922, represents Heidegger's attempt to articulate a "hermeneutics of facticity" as the systematic starting point for a reading of key Aristotelian texts.

This book contains fascinating explorations of the idea of philosophy, critiques of culture and of intellectual discourse, and difficult but insightful expositions of the basic "categories" of everyday human life. Here is the early Heidegger at his best, if not at his most reader-friendly.

Even though the way in which Heidegger scholars concentrate on his relationship to Aristotle is extremely conservative, this book itself is very interesting. If you are looking for an introductory book on Aristotle, this is not it.

I must admit that The Drowning People has some redeeming qualities. Mason writes well and presents a thought-provoking criticism of British upper class society. He creates various characters whom I found very interesting. None of them is even remotely likeable, and the central tragedy of the story made me hate the characters even more. I was intrigued by the idea of whether or not insanity is genetic in the Harcourt family.

However, I found several problems with the novel. The plot is trite, unoriginal, and predictable. The Drowning People is celebrated as a thrilling murder mystery, yet I failed to see the suspense in it. Once the murder occurs, it becomes all too obvious who the true killer is. In addition, I was annoyed by Mason's extreme long-windedness. At times I felt that I was the one who was drowning, having to make my way through so much excess writing. Mason easily could have written the same story in half as many pages. Finally, I felt the entire drowning metaphor was overused.

Nevertheless, The Drowning People is, for the most part, entertaining to read, although the reader shouldn't attempt to take it too seriously. To me, the most impressive aspect of the novel is that Mason was only eighteen when he wrote it. He has much time for improvement, and his future novels will probably be better.

I still can't believe this is Richard Mason's first novel. What a delight to read! I found his prose very pleasing, especially his vivid descriptions of people, places, and sensual stimuli (like smells). I also thought his story very engaging, his characters well developed, and the plot well done (though I got tired of his clues teasing since it reminded me of watching a made-for-tv drama). I was a bit disappointed that I figured out the entire plot way too early (when Ella confides to James that she stole Sarah's love away for fun), but I did enjoy the way the remorseful old James allows us to tour his varigated feelings and thoughts as he remembers the details. What worried me most about the book was its ending: James get's away with murder. It left me uneasy that the author left us with James feeling somehow heroic in his taking justice into his own hands (like too many people are doing in the news today), in meating out Sarah's punishment (even though it may have been well-deserved), without himself (his actions, his morals, his accountability) being subjected to anything more than his own private, face-saving, self-inflicted trial where he is both prosecuting and defending attorney for himself, juror of one, and judge of one. No one (other than the reader) ever finds out what he did to anyone! I prefer more the P.D. James sort of justice like in her recent A Perfect Justice. I also wonder at the irony of Sarah's death in terms of the Harcourt curse that now passes--with the title and castle--to her daughter, whom I assume also has daughters. Perhaps Mr. Mason has a sequel in mind? All in all I would recommend this book highly and everyone in my bookclub (The Routy Readers in Belmont, MA, USA) thoroughly enjoyed Mr. Mason's first work and hope he continues to write many more.

Richard Mason should be proud. It is hard to believe that a 20 year old university student can produce such sumptious prose in his first novel ('The Drowning People'). The words flow beautifully. Not only is it an effortless read, the prose is on par with the best of today's fiction writers. So yes, I loved this book. However the story itself isn't exactly flawless.

The story is a about a love triangle (actually, a quadrangle) set in modern London. A talented violinist falls in love with a troubled young woman with a bizarre past. The bane of this woman's existence is her identical cousin (..hmmm, sounds like 'The Patty Duke Show'). Further complicating matters is the relationship of a (very close) male friend. Sounds like a soap opera? Well, it actually works better than it sounds. A bit contrived, but thanks to the prose it is all compulsive reading.

Bottom line: a fantastic debut of a promising writer. Recommended.

I'm a former Roman Catholic. I got this book as a recent Christmas gift from a friend. I must admit, the evidence in this book is very compelling. If you're a Catholic struggling with your faith, you need to read this book. Or if you're thinking about becoming a Catholic, you need to read this book. God is found in the Bible and in its teachings. I must warn you-you'll find a lot of differences between the Catholic Church and the Bible if you read this book. As you read it, I'd suggest keeping a Bible close by. You'll find that all of the information these former priests give is 100% accurate. Excellent book!!!

This book puts a human face on the number of those who eventually had to leave the Roman Church priesthood because they could no longer reconcile their changing beliefs with those that they were required to practice...and it does this via fifty testimonies of the over 100,000 men who have left the Roman Catholic priesthood since 1970

As these priest tell their stories, we are educated in a number of ways.

One, we learn a great deal about Roman Catholic Church theology, including the Mass, confession, justification, etc.

Two, we are provided fascinating insights into the various trainings, practices, duties and obligations of priestly and monastic orders. Some of these practices seem barbaric by our contemporary sense of spiritual awareness. It is appalling, for instance, to think we have Roman Catholic orders of monks who still practice medieval, physical forms of cruelty upon themselves (like flagellation) and their fellows (blows to the face) in an attempt to be right with and pleasing to God.

Since the spiritual journeys of these priests are internationally and ethnically diversified, we are also educated in terms of the Roman Catholic Church's role in various countries and cultures. In some countries, it is apparent that the RCC has a power that is every bit as dominant politically as it is religiously. Many of these priests feared for their personal safety as well as their future careers when they entertained notions of leaving the priesthood, because of the Roman Church's vindictive representatives in government, in the police forces and in the business community. Some of these priests, after having left the priesthood, were forced to leave their countries to find hospitable refuge elsewhere. Evidently, in some parts of the world, leaving the priesthood is not like quitting a job.

For these reasons, and the fact that many faced the potential of a cultural stigma as well as intense disappointment of friends and family, we learn that leaving the priesthood required a good amount of courage. The fact that all the ex-priests in this book left because of a crisis of conscience or belief, as opposed to yearnings for worldly or physical desires, make their stories even more compelling and credible.

We also learn the extent to which the Roman Catholic Church, despite calling Protestants "brothers," in actual practice in various locales considers Protestantism its number one enemy. Many of these testimonial conversions are remarkable considering the fact that the priests relating them were raised and educated to hate Protestants. Many actually were led to believe that Protestant Bibles were radically different than Catholic Bibles. Protestant literature, in one man's story, was kept in a forbidden, locked closet in a church library.

When reading this book, anyone who considers himself a serious Christian will be shocked by how little the theological training of Roman Catholic priests involves the study of scripture. One man testifies in this book that in thirteen years of training to be a priest, he had twelve hours of studying the Bible. Another stated that he was not allowed to even read a Bible until after he had turned 21, despite the fact that he had been trained to be a priest since he was a ten. One is left with the impression that since so many Roman Catholic Church dogmas (like the sacrifice of the Mass, the Marian dogmas, confession, transubstantiation, purgatory, the priesthood itself) have questionable or no scriptural basis, the Roman Catholic Church prefers to train its future priests with literature on what they say about the Bible, rather than risk having seminarians question Church teaching by reading the Bible itself.

Despite this effort, the constant thread throughout many of the narratives is how God brought the truth to anguished, confused, and troubled souls in spite of Roman Catholic "brainwashing" as one ex-priest phrases it. Many times the seed of God's truth was sown as priests were required to perform actions that in their hearts they knew only God was capable of, such as absolution. Many more times conversion occurred as a result of studying the Word of God and learning that the Gospel message of God's love and forgiveness, and Christ's one time perfect sacrifice blatantly contradicts the Roman Catholic view.

We cannot simply dismiss the conversions of these brave and intelligent men as being a result of ignorance. In some cases, these men experienced decades of training and learning in Roman Catholic teaching. An objective reader, regardless of denominational affilliation, must conclude that there is something wrong with a Christian church that shields not only its laity, but its clergy from the Bible...but when one sees how a thorough grounding in the Word of God can lead to exodus from that church, we can at least understand why.

A quick read: informative and surprisingly entertaining as well.

Unfortunately, most major denominations are based on what some person, or committee, thinks of some passage or passages of Scripture, and not what God intended at all. The Catholic Church is just one of many in a long list. While being raised in Catholicism, many times I was taught that a thing was okay as long as I thought it was, and didn't feel bad about it. That's NOT how it works! First you have to read the Bible and get real familiar with what He thinks and adjust your thinking to His -- not the other way around! This is the truth that these ex-priests have found. We cannot do it our own way, or any man's way, and expect to get to Heaven. Sorry, but He says so -- it's His Word, and His thinking, not my own. It is a miracle that these men found their way out of the labyrinth of religion, and into the light of His infallible truth.

Marius' obvious biases are evident from the outset of this book. Snide references to the delusion and superstition of people who took their faith seriously are only the start. Over and over again, Marius makes his disdain for anyone who believes in the supernatural quite clear. How then can we expect an unbiased biography of such an influential Christian reformer as Martin Luther?

To be sure, many of Marius' criticisms have merit. The Church at the time had been reduced to anti-intellectual superstition (from the masses of believers) and self-servince opportunism(from the majority of the clergy). And I agree that many at this time period who claimed to be believers were simply offering lip service so that they were not branded atheists by the Church. THIS, however, is what Luther sought to change. By combating the corruption of the Roman church, Luther was trying to bring the people of Germany into a more meaningful, less superstitious faith. That he did not succeed should not totally condemn his efforts.

Having said this, I find that I did enjoy the book. I am a conservative religious historian, but I enjoy reading books that challenge my own ideas, and often find I can learn a lot from people I disagree with. I have learned a lot about Luther's life from this book, and Marius has inspired me to look further into the life of this great Reformer. I recommend this book with one caution -- do NOT make this the only book you read about Martin Luther.

Marius the author appears to have been a Roman Catholic. He is a former academic (he died in 2001) and has written a number of books including one on Thomas More which sold reasonably well.

This book is not so much a biography but is an account of Luther's early life and his break from the Church. It is more an explanation of the doctrinal divergence which led to the Reformation. A number of people who have reviewed the book have suggested that Marius is biased against Luther. To some extent this is true and the last chapter of the book is a summation of what Marius sees as the negative aspects of Luther?s legacy. The fragmentation of Christianity the over reliance on Scripture and other problems. Some of these are a bit far fetched for instance Marius suggests that one of the reasons for the falling away of Christianity is that the key to worship in the evangelical church is preaching. This depends on the quality of the individual minister in a parish. The Catholic Church depends on ritual and thus even mediocre priests can keep a congregation because of the power of the ritual.

Despite what is said in the last chapter this is a readable and simple account of what is a complex subject. The Catholic Church in the 15th Century had developed doctrinal practices that were very different from the early church. The role of Mary, the importance of the saints, the importance of purgatory as a doctrine and the role of the Pope and the church were things which would have been difficult for those in the early church to understand. Luther believed that the key to an understanding of Christian doctrine lay with reading Scripture which he thought was the word of God. He placed no faith in the role of the Church as an institution and believed that all men could spread Gods word. He in fact called for the secular authorities to intervene in the affairs of the church and to reform it. The Church believed that it was an organisation which had been established by the word of God and that if no bible had been written then it and Christianity would still exist.

Marius is able to explain these two positions clearly giving justice to both sides of the debate. He in fact is able to talk about how the church had evolved and he is able to explain how reformers would be appalled by the veneration of relics and the use of the Popes powers over suffering after death to generate income.

The one weakness of the book is the overplaying of the suggestion that Luther was driven by a fear of death. An alternate explanation is simply that he was appalled by some of the practices of the contemporary church and he was a man who thought he had an insight in how it could be reformed.

The one weakness of the book is that it looks mainly at Luthers life and doctrine. It fails to explain why Luther was protected by the princes in Northern Germany and the institutional reasons why his message was accepted. Never the less an interesting and well written book.

Marius has performed an incredible task in bringing Martin Luther, and his times, to life for us in this new book.

I found the author's knowledge of Luther; Luther's writings and temperament; the history of the sixteenth century and the theological issues at stake during the Reformation, to be superb. I was especially impressed by the author's knowledge of the theological issues, and his insights regarding them.

I wasn't quite sure what to expect when I first got the book, but I soon discovered that I had found not only an excellent biography of Luther, but simply a very well written book. The material is very interesting, and Marius presents it in a very readable, and captivating style. The chapters are only as numerous, and as long, as necessary (which makes the reading easier). It was an enjoyable read from begining to end, and I doubt that a better biography of Luther has ever been written.

I hate that I finished it, and I am sure that I will read it again.

Did Luther truly follow his own standard of sola scriptura? Was Luther one of the first Higher Critics of the Bible? Did he really say: 'Here I stand, I can do no other' at the Diet of Worms? Were the ninety-five theses really posted on the church door at Wittenburg?

Read the book and find out!

Arthurian fiction in general is steeped with awful fiction, and short story collections are a mixed bag. Let me simply say that I was left unimpressed - and often disgusted - by the stories in here. There are some good ones, but they are few and far between. (Do not be led astray by the pretty cover art! It is pretty, but that's almost all it has going for it)

We start with an icky poem by Jane Yolen; then a groanworthy Mercedes Lackey story "The Cup and the Cauldron" -- it stars girls and yes, has more Christian-pagan stuff if you're as sick of that as I am; an incoherent Andre Norton story "That Which Overfloweth"; Marion Zimmer Bradley's equally groanworthy feminist-Goddess-server "Chalice of Tears." We hit something far better in Diana L. Paxson's "Feast of the Fisher King," which is both well-written and entertaining, as well as being in play format; also Brad Strickland's enjoyable elf-fantasy-Arthurian story "Gift of Gilthiliad."

Then it's back into "groan" territory with Ilona Ouspenskaya's gypsy tale "Curse of the Romany," where you wonder what-the-heck-does-this-have-to-do-with-it? James S. Dorr's "Dagda" is pretty; Gene Wolfe's odd "Sailor who Sailed After the Sun" is another where you wonder what the relevance is; Lee Hoffman's indifferently-written western-fantasy "Water" takes a long time to get to the point, as does Alan Dean Foster's "What You See..." and Richard Gilliam's "Storyville, Tennessee" and Jeremiah Phipps' "Hell-Bent for Leather" (are you seeing a pattern of irrelevance here?)

Lisa Lepovetsky pens another icky poem; Orson Scott Card's "Atlantis" stretches indefinitely; Dean Wesley Smith's "Invisible Bars" is pretty amusing; Janny Wurts bores and annoys with "That Way Lies Camelot"; Kristine Katherine Rusch's "Hitchhiking across an Ancient Sea" is a pale, pale short story; Lawrence Watt-Evans's story has a good idea, but is poorly written; Lionel Fenn's "The Awful Truth in Arthur's Barrow" is just plain bizarre, as is Brian M. Thompson's "Reunion." Margo Skinner redeems the poetry angle with "Quest Now"; Neil Gaiman's "Chivalry" is enchanting; Bruce D. Arthurs is weird again in "Falling to the Edge of the End of the World", same with Rick Wilber's "Greggie's Cup."

As you can see, this mixed bag tends toward the dull, irrelevant, pretentious and just poorly written. Half the stories seem to have the Grail thrown in (if it's there at all) just as an afterthought. Except for Margo Skinner's poem, the poetry all stinks; only a few of the stories retain the beauty and prose that one espects to see in an Arthurian story. When I buy a book classified as Arthurian fiction, I WANT Arthurian fiction; I do not want stories about pregnant gypsies, fantasy westerns, or genies.

There are much better collections out there, however bright the bright spots in this are. Read "The Doom of Camelot" and the upcoming "Legends of the Pendragon" if you want good Arthurian short stories.

The Gaiman story in this collection is brilliant. There are other bright spots as well, particularly the contributions from Diana Paxson and Alan Dean Foster. Good, fun stuff.

I am taking a community college class in which this book is the main textbook used. We are less than a month into the course, and I can tell it will be somewhat of a bear. I understand that the C Programming Language is not a trivial thing to learn, taking years to fully master, but with books like this, I can see why.

The book begins its preface stating that it "assumes no prior programming experience in C or any other language", yet after reading perhaps six pages of the introduction, we find ourselves knee-deep in hexadecimal explanations of internal represen-tations and binary two's complement integer conversions. Which emphasizes one of my sticky points with this book: the overemphasis on clever, higher math tricks while at the same time using confusing, logically bewildering code with your occasional typo. Some of the examples this book choses to use are just plain brutal, which I simply skipped over until I found something written by a human for humans. Compounding all of this is the underlying attitude that a beginning computer science student ought to be familiar with all this high-brow stuff, and if not, then you're probably a lowly undergrad.

It's not that the book is worthless, it's more like it's an ego trip that some mathematically savvy C professor wrote who isn't interested in TEACHING what he knows, just demonstrating in an obscure way that he knows a lot.

Fortunately, I had previously worked through a few C tutorials on my own and read other less-mathematically-laden introductions to the language before I took this class with this book. Otherwise, my situation would have been even worse.

So, if you are considering taking a college class in which this is your main book, or you are considering buying this book, be prepared to buy another book for background/additional explanations of obscure points this book glosses over, or simply for better examples. I found the Dummies series (hate the name, but the content is good) helpful, but what works for your particular learning style may be different. Good luck, and GodSpeed.

The authors give a truly indept lesson for a person learning C with little or no prior knowledge of C/C++ programming.

A background of some other language is pretty important. The authors don't waist time explaining the basics of all programming languages to you.

I only really have one problem with this book. It was a little too expensive; but all college books seem to be that way.

It may seem to be a little outdated (Published in 1996) but the information is still current. I have seen few in depth books written for C since that time. Most new books talk about C++ and now C#.

I strongly recomend to anybody wishing to learn C++ to first read this book.

I liked this book a lot - reads well, thorough explanations. I have a previous version which I've continued to use it as a general-C-purpose reference over the years. Good overview of different areas of C programming you'll encounter in your Unix C future - if you are a beginner and willing to work thru the exercises you will be very well-grounded in the language - much more so than the Learn C in x Days type of book. It's worth taking the time to read and learn the language well.

Wolin appears to be a decent philospher and researcher, but
he needs to learn how to write. Herky jerky style and skewed syntax make this one an almost impossible read. Sorry folks, but
I have to rate this one as unintelligable garble.

You have to give Wolin credit for choosing a very deserving topic, and the relationship of Heidegger to his many disciples, and especially his Jewish disciples, is worthy of a big fat book. This is not that book. First, he leaves out Leo Strauss, arguably the most interesting case among Heidegger's Jewish students, and the one with the most critical stance towards his teacher. Second, Wolin's ignores the basic fact that the antimodern views of "Heidegger's children" were shared by many in Weimar Germany who never studied with Heidegger. Marcuse, Arendt, etc. were more children of their time and place than of Heidegger.

Wolin also attributes to Heidegger an antimodernism that his philosophy itself dismantles. The real story of Heidegger's Nazism is not how much his philosophy accomodated Nazism but how little mind the opportunistic philosopher paid his own philosophy when the party called. Wolin gives Heidegger more credit for being principled than he deserves. Wolin also pays too much attention to deciphering Heidegger's opinions from his biography and too little time actually reading Heidegger. In fact, at no point in the book does Wolin betray ever having read Being and Time.

Let us take one example of Wolin's woeful prosecutorial method. He refers to some pamphlets that Heidegger wrote as a student for a Catholic, antimodern publisher. In the pamphlets, Wolin reports, Heidegger valorizes reason and strict rationality above the modern devotion to the self, an unsurprising argument coming from a seminary student. Wolin then draws a straight line from that antimodern Catholic upbringing to Heidegger's later devotion for the Fuhrer. This is perhaps the first time that Thomas Aquinas has ever being accused of encouraging Nazism.

One of the most interesting things about Heidegger's students is that they reached such a broad audience in America. Marcuse and friends were the stars of a worldwide youth movement despite having thick German accents. The commanded such a large audience in part because they were so much more impressive than their colleagues. Wolin does not give sufficient weight to the possibility that Heidegger's students may have learned something worthwhile from their teacher. Wolin is too busy contorting himself into fits of indignant censure.

Considering the current emphasis on Martin Heidegger and his thought during the last decade, it is more than a bit surprising this book wasn't written sooner. Besides being one of the most influential philosophers of the twentieth century, Heidegger was also a university professor, and quite a charismatic one at that. Living and teaching in Weimar Germany, it is not surprising, then, that many of his best students were Jews. And if we were to, say, pick a 'cream-of-the-crop' among those Jews, the names of Hannah Arendt, Karl Lowith, Hans Jonas and Herbert Marcuse would easily spring to mind.

It is interesting to note that none of the above were practising Jews; rather they saw themselves as assimilated and cosmopolitan in outlook. Ironically it would be their teacher, one of the greatest existentialist philosophers, who drove home to them the inauthenticity of their position when he dedicated himself to National Socialism. By abandoning them he turned his back on them and forced them to face their Jewishness, no longer as a metaphysical question, but in the harsh light of ontological reality, as an important component of their social being. Despite religious assimilation, they were still outcasts, only this time by basis of their racial identity - their very being.

Though abandoned by their mentor, each of Heidegger's students would go on to make a mark in the field of philosophy. In the chapters concerning their careers Wolin takes the time to carefully not their contribution to phliosophy and their attachments to their former teacher. Each discourse is concise and to the point, often giving the reader important insights into the relationship between student and teacher in ways not directly observable. With Arendt, this is easy due to the mass of scholarship, some excellent, some on the level of a supermarket tabloid. With a thinker such as Jonas, whose public career is not so well known, such insights are most welcome. I remember Jonas as a teacher and remember quite well his relationship with Heidegger. Although he would criticize his mentor in the strongest possible terms, when traveling to Europe he would still be careful to make the pilgrimage to the Black Forest to pay homage to the old man. Jonas made his mark both as an expert on Gnostic philosophy and as a philosopher of the environment, his works helping to build the basis of Germany's Green Party.

Lowith developed a love-hate relationship with his former teacher, becoming one of Heidegger's most insightful critics, and yet refusing to pull the trigger. One should not stop reading Heidegger; but one should refrain from reading him so naively. Perheps it was Heidegger's own latent, and naive, romanticism that led him from a critique of nihilism into the arms of totalitarian philosophy.

Marcuse is the strrangest case yet, if we view he and his teacher merely from the outside. It would appear Marcuse made the strongest reaction of all to his former teacher, by Msarcuse incorporated more of his teacher's thought into his own than any of the others. Compare Marcuse's "One Dimensional Man" with Heidegger's "Letter on Technology." Marcuse's retreat into the pseudo-rationalism of Marx to escape the demons of nihilism strangely mirrors Heidegger's own retreat into National Socialism for the same reason. Taking Spengler at his word, Marcuse accepted the decline and retreated into a new world order of sorts while Heidegger fought Spengler's prognosis by adopting the standards of what he saw as the defence of civilization in the Swatstika.

Wolin wraps all this into 269 tightly constructed pages. Not a wasted word or thought. In other words, an excellent and entertaining introduction into a world of thought not usually considered. Highly recommended.