As illustrated in Goethe's famous novel of the same name, elective affinities are powerful relationships that crystallize under changing conditions. In this new book, Lydia Goehr focuses on the history of elective affinities between philosophy and music from German classicism, romanticism, and idealism to the modernist aesthetic theory of Theodor W. Adorno and Arthur C. Danto. Aesthetic theory, she argues, depends on a dynamic philosophy of history centered on tendencies, yearnings, needs, and potentialities. With this in mind, she recasts the theses of Adorno and Danto regarding the death or end of philosophy, art, music, and human experience as arguments for continuation and survival. Elective Affinities tracks the migration of aesthetic and critical theory from Germany to the United States following the catastrophic period of the twentieth century marked by the Second World War. --

First published in 1936 and long out of print, The Geographical History of America brings together prose pieces, dialogues, philosophical meditations, and playlets by one of the century's most influential experimental writers. This short but brilliant book offers a dimension of Gertrude Stein's thinking not available elsewhere. Here Stein sets forth her view of the human mind: what it is, how it works, and how it is different from - and more interesting than - human nature. Geographical History also elaborates on Stein's concepts of identity, landscape, presence, and composition. Today, as literary discourse pays more attention to textuality, to voice, reader-response, and phenomenology, Stein emerges as a pioneering modernist to whom the century is slowly catching up. For those in the performing arts, Geographical History further addresses the notion of play as landscape, one of Stein's most influential theatrical ideas, as well as such issues as dialogue, character, and dramatic structure - in a book that is itself a model of modern experimentation.

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Text: English, German (translation)

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"The Conservative Party has been in power for 47 of the 65 years since the end of World War II. During that time the division within the party over Europe has been the enduring drama of British politics--from Churchill's decision not to join the original European Coal and Steel Community in 1951 to Cameron's decision to hold the Brexit referendum in 2016. Other leaders came and went, but the issue was always there--sometimes center-stage, at others behind the scenes--destabilizing foreign policy, corroding the body politic, and destroying several of the party's leaders. These questions, and how they panned out, created a deep, grumbling discontent--the worm in the apple--that, over time, turned the Conservative Party and, by extension, a significant section of the electorate, against British membership of the EU. By telling the story of the arguments and divisions within the Conservative Party, The Worm in the Apple helps to explain why Britain voted to leave the European Union in 2016."--Amazon

When Ben Franklin watched the calming effect of a drop of oil on the waves & ripples of a London pond, he was observing what Pliny the Elder & generations of seafarers had done before him. Franklin, though, was the first to investigate this strange phenomenon. Following Franklin's lead, a crowd of scientists over the next two centuries chose to investigate the nature of atoms & molecules through the interaction of fluid membranes. They included Lord Rayleigh, an English lord, Agnes Pockels, one of the earliest women to make lasting contributions to science, the renowned Dutch pediatrician Evert Gorter, & Irving Langmuir, a great industrial scientist. Their work has culminated in the discovery of the structure of cell membranes. Illustrations.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1903 edition. Excerpt: ...and the Faerynga and Olaf Trygvaeson sagas (ch. v.) 4 Egil saga. This same Ethelred paid more than 167,000 "pounds of silver" as danegeld (Du Chaillu, ii., p. 222). Some commentators regard this to mean 167,000 pounds weight of silver bullion. Dr. Henry (Notes, 18), with more reason, makes it 167,000 money. But it is useless to conjecture what it means until we know the date when (assuming the statement to be true) the phrase "pounds of silver" was translated from its original terms. 5 Greijer. 'Ihe Ynlinga saga informs us that for a time the tax of Rome scat was collected from the people "for Odin." Very likely. But it is pretty safe to conclude that, unless he lived in Rome, Odin never got any of it. 1 "Ancient Britain," xiv., p. 5, Adam of Bremen described the temple of Upsala as being roofed with gold and filled with the greatest riches (Du Chaillu). In the ninth century the Scandinavian mark of money contained 240 grains of gold, or 1,920 grains of silver; in the thirteenth century, reign of Magnus VI., there were no gold marks, whilst the silver mark only contained about 1,200 grains. At the ratio which prevailed on the Continent these were worth I00 grains, whilst in Scandinavia they were valued at I50 _grains, of gold. In the reign of Magnus VII. (Smek), 131943, a mark weight of silver was coined into five marks of money, and half a mark was deducted for seigniorage. If this. was fine silver, each mark contained 720 grains, or about the quantity in two American or Mexican dollars of the present day; but I am inclined to believe that all these quantities were of standard metal. During this reign copper coins were first employed in Norway, and toward the close of it even...

The murder of a third of Europe's Jews by the Nazis is unquestionably the worst catastrophe in the history of contemporary Judaism and a formative event in the history of Zionism and the State of Israel. Understandably, therefore, the Shoah, written about, analyzed, and given various political interpretations, has shaped public discourse in the history of the State of Israel. The key element of Shoah in the Israeli context is victimhood and as such it has become a source of shame, shrouded in silence and subordinated to the dominant discourse which, resulting from the construction of a "new Hebrew" active subjectivity, taught the postwar generation of Israelis to reject diaspora Jewry and its alleged passivity in the face of catastrophe. This book is the culmination of years of preoccupation with the meaning of the Shoah for the author, an Israeli woman with a "split subjectivity: - that of a daughter of a family of Shoah survivors, and that of a daughter of the first Israeli-born generation; the culmination of her need to break the silence about the Shoah in a society which constructed itself as the Israeli antithesis to diaspora Jewry, and to excavate a "truth" from underneath the mountain of Zionist nation-building myths. These myths, the author argues, not only had deep implication for the formation of her generation but also a profound impact on the Israeli-Palestinian conflict. Moreover, they are shot through with images of the "masculine" Israeli, constrasted with those of the weak, passive, non-virile Jewish "Other" of the diaspora. This book offers the first gendered analysis of Israeli society and the Shoah. The author employs personal narratives of nine Israeli daughters of Shoah survivors, writers and film makers, and a feminist re-reading of official and unofficial Israeli and Zionist discourses to explore the ways in which the

Enlightenment ideals of a society rooted in liberationist reason and morality were trampled in the wake of the savagery of the Second World War. That era's union of cold technology and ancient hatreds gave rise to a dark, alternative reason—an ethic that was value-free and indifferent with regard to virtue and vice, freedom, and slavery. In a world where "the unthinkable" had become reality, it is small wonder that theorists would turn to the writings of a man whose eighteenth-century imagination preceded twentieth-century history in its unbridled exploration of viciousness, perversion, and monstrosity: the Marquis de Sade. Klossowski was one of the first philosophers in postwar Europe to ask whether Sade's reason, although aberrant and perverted to evil passions, could be taken seriously. Klossowski's seminal work inspired virtually all subsequent study of Sadean thought, including that of de Beauvoir, Deleuze, Derrida, Bataille, Blanchot, Paulhan, and Lacan.