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Randolph Lewis rrlewis@hotmail.com
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One of the things I especially appreciated was the writer explaining just how George Washington became involved with the colonial goverment, so that he was ever asked to be involved in the political situation of the time. Not many books make this clear.
The book not only covers George Washington, but also hits upon the politics of the time and many other important people involved during this exciting historical period.
I am glad I read the book and I recommend it to others. This is an especially good book for those with little knowledge of George Washington's involvement with the British government and the politics of the French and Indian War.
The book first gives a background on an adolecent Washington and his boyhood adventures as a surveyor in western Virginia. We learn how he grew up admiring the wealth and lifestyle of his aristocratic neighbors, the Fairfaxes, and how he began a long journey to emmulate them and to be a part of their privileged world. However, Washington's own ambitions pull him in other directions as he becomes deeply involved in the brewing storm of events that would culminate with the conflict with the French and Indians over posession of the Ohio Country and the Trans-Allegheny region. We follow Washington as he attempts to make a name for himself with the Governor of the Virginia colony by accepting a mission to deliver a message to the French army marching south from Lake Erie to the Forks of the Ohio River. This single event pushes Washington from the "shadows of an ordinary life" onto the stage of history. We see as Washington botches his attempt to protect the Forks from a French invasion at Fort Necessity and his anger at his own failure to not only obtain a royal commision in the British army, but to even obtain a victory in battle. Lewis details Washington's involvment in the war from Braddock's disasterous campaign against Fort Dusquene in 1755 to his ultimate anti-climactic success at the end of the long and muddy Forbes' Road in 1758, after which Washington retires from public service to return to the simple life of a farmer forever.
I also enjoyed Lewis' attention to the background of the struggle that served as the forge of experience for young G. W. Here we are exposed to the details and origins of the problems with not only the French, but particularly the Indians living in the Ohio Country and the singularly important role they played and the failure of Washington, or any other whitemen, to grasp that importance. This is evident in both Washington's and Braddock's terrible defeats in the early war years. Lewis gives us fascinating accounts of Washington's peers, his allies, enemies. These are men like Ohio Company scout Christopher Gist, The Seneca chief Tannacharison (Half-King), friend and neighbor George Fairfax, and others. In the end Washington would emerge older and experienced from a bloody conflict prepared to take on an even greater leadership role in another later fight in the not too distant future. A great book that I highly recommend.
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Longenecker is no stranger to both Fundamentalism and Evangelicalism. He attended Bob Jones University, and while studying there became acquainted with the writings of C. S. Lewis. Longenecker eventually moved to England, attended Oxford, and became an Anglican priest. Years later, after much study and consideration, he entered the Catholic Church and has been writing about Catholicism and apologetics ever since.
The goal of More Christianity, Longenecker states, is "to help non-Catholic Christians who are interested in historic Christianity to understand the modern Catholic Church more easily." Clearly he has written his book with the curious, well-read Evangelical in mind - the sort of informed Protestant who relishes reading C. S. Lewis and has questions about the Catholic Church. "Now at the dawn of the twenty-first century," Longenecker argues, "that simple Gospel that Lewis branded 'mere Christianity' and that Evangelicals call the 'old, old story' is more fully and universally presented in the Catholic Church than anywhere else."
Longenecker understands that Mere Christianity was not meant to be promote a minimalist Christianity, as some critics suggest. "Lewis's Mere Christianity is good as far as it goes, and as a first step in Christian apologetics it probably has no equal. To be fair, Lewis denied that his use of 'mere' in the title indicated the lowest common denominator." The major flaw of the famous book is its lacking ecclessiology. The problem, Longenecker argues, "is that Lewis and other well-meaning non-Catholics believe the fundamentals can exist as objective truth outside the dynamic life of the Church. . . . The basic truths of the Christian faith cannot be separated from the wholeness of the Church. Catholics believe those basic truths can be most fully known within the bosom of the Church."
After establishing these and other core premises, Longenecker works his way through the major issues separating Catholics from Evangelicals: eccelesiology, authority, the papacy, salvation, the sacraments, the Eucharist, the saints, and Mary. While not breaking any new apologetic ground, but he does a fine job of comparing Catholic doctrine with common Evangelical notions and misunderstandings. His chapter on the Real Presence is one of the best. He correctly observes, "I believe most Evangelicals deny the supernatural dimension of the Eucharist through an inherited misunderstanding of the Catholic position combined with a concession to the spirit of the age that is skeptical of anything supernatural. The way forward is to remind Evangelicals that they do actually believe in the supernatural; they do believe God is at work in the world in wonderful ways."
Longenecker's discussions of salvation and Marian beliefs would have benefited from a greater emphasis on grace as the supernatural life of God. Catholics agree that grace is divine favor, but go much farther and deeper than do Evangelicals in holding that grace is the Trinitarian life that truly infuses the soul. And the issue of confirmation is clouded by comparing the sacrament to "personal conversion." Unfortunately, this suggests that confirmation is about an individual decision, not the conferring of further supernatural grace and the gifts of the Holy Spirit upon the person - whether they are an adult, a teen, or a baby.
A balanced, engaging, and charitable work, More Christianity will go far in helping Evangelicals (and Catholics) better appreciate the riches and glories of the Catholic Church.
Somehow in the search for and propagation of 'mere' Christianity, a lot of Christians seem to have forgotten to ask what else there is to the Christian experience: to Longenecker this is an almost unimaginable pity, like walking away from a banquet after just sampling the hors d'oeuvres. 'More Christianity' orients the seeker of the More to historical Christianity in its full expression, in particular, as found in the Roman Catholic Church, and fully addresses the stereotypes and misgivings that Protestants have about Rome, without resorting to strident theological polemics. Protestant readers who devoted to the truth, and are curious and really open to understanding the teachings of historical Christianity and who are ready to forsake some dogmatic misconceptions, will be surprised at how amicable and uncomplicated the way back to Rome could be after all. Definitely the best book of its kind.
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Contents of this book are a compilation of reflective articles originally published in a medical journal. Chapter topics range all over the place, but they present many topics drawn from biological thought prominent through the mid-1970s -- everything from molecular biology to Gaia to sociobiology.
There is a wealth of material here appropriate for discussion among undergraduate students, professionals, and perhaps even science-directed high school students. Each of the 29 chapters are about 3-5 pages long, can be easily digested, and beg to be reflected upon and discussed.
As for the writing, other Amazon reviewers have referred to the writing in this book as being poetic. While I didn't see so much of that, I was struck by Thomas' ability to turn a phrase, make a point, and discuss complex biological ideas in a manner that is easily understood. The writing in the book is a definite plus.
There are also times in the book where I can imagine Thomas grinning as he wrote, or, perhaps giving the occasional wink! He must have had a wonderful sense of humor.
OK, back to the theme...if there is one...it seems to me that one common theme of several of the chapters has to do with communication -- oral, chemical, behavioral, and genetic. Other possible themes include the fact that humans are "not all that." That we are part of the global system, not running it. Another possibility includes the idea that everything can be an analogy of the way that a cell works -- organelles, membranes, cellular processes, products, and so forth.
This is excellent reading for anyone interested in ideas about life and living. Well written, occasionally humorous, and intruiging.
5 stars!
I have chosen this book as one for all of my ninth grade Honors Biology students to read and report about. The book definitely makes the reader 'think'...you will not be able to just read one page after the other..one will need to keep a dictionary close by. Thomas uses quite alot of scientific terminology. It is definitely not for the lazy reader. It is for those individuals who read to learn more and enjoy the challenge of new vocabulary to broaden their own horizons in science or language itself. I enjoy giving my students a challenge and that is exactly what this book offers to the young mind.
What is the Gaia Hypothesis? Stated simply, the idea is that we may have discovered a living being bigger, more ancient, and more complex than anything from our wildest dreams. That being, called Gaia, is the Earth.
More precisely: that about one billion years after it's formation, our planet was occupied by a meta-life form which began an ongoing process of transforming this planet into its own substance. All the life forms of the planet are part of Gaia. In a way analogous to the myriad different cell colonies which make up our organs and bodies, the life forms of earth in their diversity coevolve and contribute interactively to produce and sustain the optimal conditions for the growth and prosperity not of themselves, but of the larger whole, Gaia. That the very makeup of the atmosphere, seas, and terrestrial crust is the result of radical interventions carried out by Gaia through the evolving diversity of living creatures.
Encountering the Earth from space, a witness would know immediately that the planet was alive. The atmosphere would give it away. The atmospheric compositions of our sister planets, venus and mars, are: 95-96% carbon dioxide, 3-4% nitrogen, with traces of oxygen, argon and methane. The earth's atmosphere at present is 79% nitrogen, 21% oxygen with traces of carbon dioxide, methane and argon. The difference is Gaia, which transforms the outer layer of the planet into environments suitable to its further growth. For example, bacteria and photosynthetic algae began some 2.8 billions of years ago extracting the carbon dioxide and releasing oxygen into the atmosphere, setting the stage for larger and more energetic creatures powered by combustion, including, ultimately, ourselves.
That is how James Lovelock discovered Gaia; from outer space.In the 1960's, during the space race which followed the launching of Sputnik, he was asked by the Jet Propulsion Laboratory and Nasa to help design experiments to detect life on Mars.The Viking lander gathered and tested some Martian soil for life with no results. Lovelock had predicted as much, by analyzing the atmosphere of Mars: it is in a dead equilibrium. By contrast, the atmosphere of Earth is in a "far from equilib rium" state- meaning that there was some other complex process going on which maintained such an unlikely balance. It occurred to him that if the Viking lander had landed on the frozen waste of antarctica, it might not have found any trace of life on Earth either. But a sure giveaway would be a complete atmospheric analysis... which the Viking lander was not equipped to do. Lovelock's approach was not popular at Nasa because Nasa needed a good reason to land on Mars, and the best was to look for life. Viking found nothing on Mars, but Lovelock had seen the Earth from the perspective of an ET looking for evidence of life. And he began thinking that what he was seeing was not so much a planet adorned with diverse life forms, but a planet transfigured and transformed by a self-evolving and self-regulating living system.By the nature of its activity it seemed to qualify as a living being. He named that being Gaia, after the Greek goddess which drew the living world forth from Chaos.
"The name of the living planet, Gaia, is not a synonym for the biosphere-that part of the Earth where living things are seen normally to exist. Still less is Gaia the same as the biota, which is simply the collection of all individual living organisms. The biota and the biosphere taken together form a part but not all of Gaia. Just as the shell is part of the snail, so the rocks, the air, and the oceans are part of Gaia. Gaia, as we shall see, has continuity with the past back to the origins of life, and in the future as long as life persists. Gaia, as a total planetary being, has properties that are not necesarily discernable by just knowing individual species or populations of organisms living together...Specifically, the Gaia hypothesis says that the temperature,oxidation, state, acidity, and certain aspects of the rocks and waters are kept constant, and that this homeostasis is maintained by active feedback processes operated automatically and unconsciously by the biota."
Even the shifting of the tectonic plates, resulting in the changing shapes of the continents, may result from the massive limestone deposits left in the earth by bioforms eons ago.
"You may find it hard to swallow the notion that anything as large and apparently inanimate as the Earth is alive. Surely, you may say, the Earth is almost wholly rock, and nearly all incandescent with heat. The difficulty can be lessened if you let the image of a giant redwood tree enter your mind.The tree undoubtedly is alive, yet 99% of it is dead.The great tree is an ancient spire of dead wood,made of lignin and cellulose by the ancestors of the thin layer of living cells which constitute its bark. How like the Earth, and more so when we realize that many of the atoms of the rocks far down into the magma were once part of the ancestral life of which we all have come."
The root question of Gaia's critics, and a central point in his theory concerns the difference between a planetary environment which might only be the aggregate result of myriad independent life forms coevolving and sharing the same host, and one which is ultimately created by life forms deployed, so to speak, to accomplish the purpose of the larger being. Is the idea of Gaia only a romantic and dramatized description of the terrestrial biosphere and its effects, or is there a planetary being, whose life cycle must be counted in the billions of years, which spawns these evolving life forms to suit the purpose of its being. Do our kidney cells ask each other these sorts of questions? While your white blood cells thrive and reproduce, going about their business,they are indisputably serving the life of the larger body which you use, though whatever consciousness they experience in their realm is certainly far from that which you, the larger being, the whole, experience.
Recent scientific work, such as in the field of complex systems, have begun to give us the impression that this opposition of terms, the larger caused by its constituents, or the costituents created by the larger, may be one of those oppositions which are the constructs of our own minds, and must be dropped if we are to understand the truth, which is neither the one nor the other, but more difficult to comprehend and more fascinating to behold. Perhaps there is awareness appropriate at every level.Perhaps that is a property of life.
And what might be the nature of its evolution, this planetary being called Gaia? Anthropocentrists to the last, we might assume that the production of the human species is a great step upward for Gaia, a sort of rapidly evolving brain tissue. Or that she prepares the earth as a cradle and crucible of consciousness evolving. Other analogies come to mind: are we part of her arsenal of interplanetary spores?
And what might constitute a life cycle for such a being- might it be as strange as that of the slime mold? What stage would Gaia be in now? Is our species part of her maturity or an incubation period? Is Gaia herself somehow part of a larger living being, perhaps on a galactic scale? If so how do the cells of this larger being remain in communication? Will we eventually be able to experience something of the awareness which Gaia has?
Lovelock points out that Gaia, being ancient and resourceful enough to have carried out these successive changes of the planet in spite of asteroid collisions and other setbacks, is herself probably not endangered by the relatively momentary depradations of the human species, as it befouls and cripples the bio-dynamics of its environment. Rather,the danger is to the human rac