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Like most artists, Turrell shies away from giving detailed explinations of his works so that each individual can surmise the piece for themselves. This is not necessarly the case in this work. Turrell wanted, (and did) to build a specific "skyscape" in order to view an eclipse that occurred in England. Like his other "skyscapes," Turrell took the environment and all of its factors, as well as very specific geometry, into account, so that he could construct the perfect medium through which to not just observe the eclipse, but to better magnify the light, or lack thereof, of the eclipse.
The book is a wonderful look at this process, complete with analysis and pictures of the eclipse, the "skyscape," etc. An added bonus is the cd by German composer Paul Schulze, who's approach to his music (a minimalist ambient style, normally) is a perfect match to Turrell's art.
Fans of Turrell, or those who are interested in the interplay between light, our senses, and the reality they both help us create, will find this rather short treatsie to be of invaluable use to them. A wonderfully intriguing work.
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A perfect gift for the new parent or for yourself.
Hopefully, I will eventually get my own copy of this.
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Richard Hooker
Hooker was alive and active as a theologian during a tumultuous period in the development of the Church of England as a distinct body. Politics entered into church affairs on a grand scale; the idea that church and state issues were one in the same was as strong in England in the sixteenth century as it ever was in any continental kingdom or empire. Religious tolerance was a new concept, imperfectly conceived; the idea that each kingdom must be united in religious practice was strong. Hooker was an active apologist for the Church of England, his main opponent being the Puritan factions. 'Hooker's magnum opus was addressed to Puritans who attacked the church of England in the name of a purer, more scriptural ecclesiastical settlement.' (p. 9)
F.D. Maurice
Maurice would agree with Hooker that prayer is social action. Working in the nineteenth century, Maurice was exposed to the social ills that befell England as an imperial power in simultaneous growth and decay. The situation in society was deteriorating. 'Maurice saw that this social breakdown was rooted in a theological breakdown.' (p. 50) Maurice was unique in that he lived a prophetic life (and, like many prophetic persons, was often disliked for his prophecy). He made 'Christology the starting point of all Christian theology and ethics' and made Christ the central focus of all he said and did. (p. 49) Maurice made the Gospel the centrepoint of his educational philosophy, as well as the call not for revolution, but for regeneration of English society upon a truly Christian foundation. (pp. 64-67)
Maurice's view of theology is, like Hooker and Temple, rooted firmly in the communal action of the Book of Common Prayer. 'The Prayer Book becomes the key for understanding the views of the Church of England on the six signs of the Catholic Church,' these six signs being baptism, creeds, forms of worship, eucharist, ordained ministry, and the Bible. (p. 61) This practical and tradition approach was in keeping with the general spirit of the English society. 'Maurice expressed both English empiricism against the conceptualism of continental thinkers and the Anglican's respect for historical institutions as points of departure for theological analysis.' (p. 72)
William Temple
Temple was, in the words of G.B. Shaw, 'a realised impossibility.' A man born and raised in the church, he rose to the position of Archbishop of Canterbury and made the broad church appeal for Anglicanism that renewed its spirit for the mid-twentieth century. 'The general tendency of his faith and theology was toward a more catholic or orthodox position. But this was always balanced by his concern for freedom in doctrine and by his generally liberal attitude of mind.' (p. 104) Temple saw an intimate connection with God through Jesus Christ, perhaps thinking in proto-process theological terms by believing that 'because of Jesus' perfect union and communion with God, it can be asserted that in him God has a real experience of human life, suffering and death.' (p. 112) For Temple, this communion and experience is worked out both individually and communally''the inner unity of complete personality and the outer unity of a perfected fellowship as wide as humanity.' (p. 117)
Temple felt it important to be open to new ideas and developments modernity (perhaps a reaction to having been raised in an era with the expectation of long-term stability and subsequently living in a world turned upside-down by warfare and other social change). Temple felt that freedom of churches and freedom of individuals for inquiry and development, with the guidance of the Spirit, was more important than a rigid adherence to tradition. 'Temple was quite open to the new truth and insights of the modern world and to the critical and constructive use of reason in Christian faith and life. this can be seen clearly in his commitment to philosophic truth.' (p. 133) This, coupled with his call to social action by the church and the working out of Christian faith in everyday life and action, made Temple a major ecumenical figure.
The Current Spirit of Anglicanism
A key word for the current spirit of Anglicanism is comprehensiveness. Anglicanism incorporates catholics and protestants, literalists and agnostics, high church, low church, broad church, in all ways these terms can be defined. 'The Anglican synthesis is the affirmation of a paradoxical unity, a prophetic intuition that Catholicism and Protestantism'are not ultimately irreconcilable.' (p. 143)
The current spirit of Anglicanism is largely based upon Scripture, tradition and reason, with definitions of these three varying a great deal. The authority of Scripture is important, but this does not mean a literalist view. The authority of tradition, best summed up by adherence to the Book of Common Prayer's liturgical forms, is locally adaptable. Reason is used to interpret both the authority of Scripture and of tradition, but must be held in restraint by these as well. 'The spirit of Anglicanism ought in its rich resources to find the wisdom to retain its identity and yet to develop through constructive change to meet the demands of the fast-approaching world of the twenty-first century.' (p. 187)
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Just one of the many brilliant quotes from this powerful and enduring tragedy, which happens to be amongst my very favorite Shakespeare. How could anyone not enjoy Marc Antony swaying the weak-minded and feeble-minded plebians with his vibrant and rousing speech? Julius Caesar is unquestionably quintessential Shakespeare, a monumental work that perhaps is surpassed only by Hamlet and rivaled by Othello, Macbeth, Romeo & Juliet, & King Lear.
Julius Caesar teaches us about the dangers and pitfalls of ambition, jealousy, power, as well as the sacrifice for the greater good - even if it is another's life. Amongst the bood-thirsty traiotors, only Brutus genuinely believes in the assassination of Caesar for the greater good of the Republic. Julius Caesar galvanizes the brain and awakens the spirit from within with scenes such as when Marc Antony proclaims, "Cry Havoc and let slip the dogs of war."
Countless amounts of quotes and passages throughout the play rank among my favorite Shakespeare. Needless to say, this book should be on the bookshelf of any and all with any semblance of intellect and enough cultivation to appreciate such superb literature.
The modern perspective following the text enlightens and should be read by anyone seeking more knowledge about this amazing tragedy and time in history. An irrepressible 5 stars.
A great read, the author is obviously an expert in her field and an entertaining writer too.
If your looking for genetics info it isn't here, this book is written from an older pre-genetic perspective.