Largely autobiographical account of the author's life as one who fell in love first with physics and then with teaching physics to students.

One L , Scott Turow's journal of his first year at law school introduces and a best-seller when it was first published in 1977, has gone on to become a virtual bible for prospective law students. Not only does it introduce with remarkable clarity the ideas and issues that are the stuff of legal education; it brings alive the anxiety and competiveness--with others and, even more, with oneself--that set the tone in this crucible of character building. Turow's multidimensional delving into his protagonists' psyches and his marvelous gift for suspense prefigure the achievements of his celebrated first novel, Presumed Innocent , one of the best-selling and most talked about books of 1987. Each September, a new crop of students enter Harvard Law School to begin an intense, often grueling, sometimes harrowing year of introduction to the law. Turow's group of One Ls are fresh, bright, ambitious, and more than a little daunting. Even more impressive are the faculty: Perini, the dazzling, combative professor of contracts, who presents himself as the students' antagonist in their struggle to master his subject; Zechman, the reserved professor of torts who seems so indecisive the students fear he cannot teach; and Nicky Morris, a young, appealing man who stressed the humanistic aspects of law. Will the One Ls survive? Will they excel? Will they make the Law Review , the outward and visible sign of success in this ultra-conservative microcosm? With remarkable insight into both his fellows and himself, Turow leads us through the ups and downs, the small triumphs and tragedies of the year, in an absorbing and throught-provoking narrative that teaches the reader not only about law school and the law but about the human beings who make them what they are. In the new afterword for this edition of One L , the author looks back on law school from the perspective of ten years' work as a lawyer and offers some suggestions for reforming legal education.

He played in casinos around the world with a plan to make himself richer than anyone could possibly imagine -- but it would nearly cost him his life. Semyon Dukach was known as the Darling of Las Vegas. A legend at age twenty-one, this cocky hotshot was the biggest high roller to appear in Sin City in decades, a mathematical genius with a system the casinos had never seen before and couldn't stop -- a system that has never been revealed until now; that has nothing to do with card counting, wasn't illegal, and was more powerful than anything that had been tried before. Las Vegas. Atlantic City. Aruba. Barcelona. London. And the jewel of the gambling crown -- Monte Carlo. Dukach and his fellow MIT students hit them all and made millions. They came in hard, with stacks of cash; big, seemingly insane bets; women hanging on their arms; and fake identities. Although they were taking classes and studying for exams during the week, over the weekends they stormed the blackjack tables only to be harassed, banned from casinos, threatened at gunpoint, and beaten in Vegas's notorious back rooms. The stakes were high, the dangers very real, but the players were up to the challenges, consequences be damned. There was Semyon Dukach himself, bored with school and broke; Victor Cassius, the slick, brilliant MIT grad student who galvanized the team; Owen Keller, with stunning ability but a dark past that would catch up to him; and Allie Simpson, bright, clever, and a feast for the eyes. In the classroom, they were geeks. On the casino floor, they were unstoppable. Busting Vega$ is Dukach's unbelievably true story; a riveting account of monumental greed, excess, hubris, sex, love, violence, fear, and statistics that is high-stakes entertainment at its best.

The early American Congregational minister and author Cotton Mather (1663-1728), remembered mainly for his participation in the Salem witch trials, is perhaps the greatest and most misunderstood figure in pre-revolutionary American history. Mather believed his main purpose in life was to do good and he devoted his life to praying, preaching, and writing, eventually publishing more than 400 works.

The well-known columnist and commentator offers a funny and poignant memoir of his youth as a Jew growing up in Boston and of the influences that molded him, from the Boston Latin school, to the candy store, to jazz

Award-winning historian Alfred F. Young unearths a rich story of the American Revolution with this account of George Robert Twelves Hewes, a Boston shoemaker who took part in such key events as the Boston Massacre and the Tea Party, and then served in the militia and as a seaman

Dull and self-important.--Jim Kepner.

Over the last forty years, Aaron Lansky has jumped into dumpsters, rummaged around musty basements, and crawled through cramped attics. He did all of this in pursuit of a particular kind of treasure, and he's found plenty. Lansky's treasure was any book written in Yiddish, the language of generations of European Jews. When he started looking for Yiddish books, experts estimated there might be about 70,000 still in existence. Since then, the MacArthur Genius Grant recipient has collected close to 1.5 million books, and he's finding more every day.

Autobiography of an Ex-White Man is an intensely personal meditation on the nature of America by a White Philosopher who joined a Black Studies Department and found his understanding of the world transformed by the experience. The book begins with an autobiographical narrative of the events leading up to Wolff's transfer from a Philosophy Department to the W. E. B. Du Bois Department of Afro-American Studies at the University of Massachusetts, and his experiences in the Department with his new colleagues, all of whom had come to Academia from the Civil Rights Movement of the 1960s. Wolff discovered that the apparently simple act of moving across campus to a new Department in a new building worked a startling change in the way he saw himself, his university, and his country. Reading as widely as possible to bring himself up to speed in his new field of academic responsibility, Wolff realized after a bit that his picture of American history and culture was undergoing an irreversible metamorphosis. America, he realized, has from its inception been a land both of Freedom and of Bondage: Freedom for the few, and then for those who are White; Bondage at first for the many, and then for those who are not White. Slavery is thus not an aberration, an accident, a Peculiar Institution -- it is the essence and core of the American experience. Wolff's optimistic outlook leads him to express the hope that our acknowledging the realities of America's racial history and present will begin to tear down the formidable barrier to change. He sees this refashioning of the American story as a first step toward the crafting of a truly liberatory project. Robert Paul Wolff is Professor of Afro-American Studies at the University of Massachusetts-Amherst and the author of numerous books, including Introductory Philosophy and In Defense of Anarchism.

Rabbi Joseph B. Soloveitchik, born in 1903 and scion of a preeminent Lithuanian Orthodox family, was one of the most towering intellectual figures of American Orthodoxy in the twentieth century. After receiving rabbinic ordination and completing his studies toward a Ph.D., he immigrated to America where he served as the Rosh Yeshiva at the Rabbi Isaac Elchanan Theological Seminary of Yeshiva University. As the leader of centrist Orthodoxy in America for more than fifty years, his many accomplishments included his founding of the Maimonides School in Boston in 1937. Rabbi Soloveitchik served as the intellectual and spiritual force behind the Maimonides School from its founding and was responsible for its innovative curriculum. Synthesizing American educational methodologies and European Orthodox approaches to education, the Maimonides School became a prototype for an American Orthodox educational institution. Unique among contemporary Orthodox day schools, the coeducational nature of the classes at Maimonides, and to some extent the curriculum, was groundbreaking. Characterized by academic excellence in both Judaic studies and other subjects, the school offered boys and girls exactly the same education. Rabbi Soloveitchik’s school was particularly innovative by offering Talmud classes to girls on the same level as boys. The Maimonides School became a paradigm for the fledgling Orthodox Jewish day school movement nationwide. The character of the education there influenced later developments in the Orthodox community, such as the emphasis on higher level Torah study for women. By articulating a philosophy that advocated both traditional Orthodoxy as well as modernism and Americanism, the school gradually affected Boston’s Orthodox community, which came to be guided by its principles. As Seth Farber points out, the school, once rejected by the Jewish establishment in Boston, was eventually embraced by it. A community that saw no contradiction between democratic values and traditional Orthodox lifestyle emerged in Boston. This modern Orthodox community ultimately represented a significant voice in Boston’s Jewish and America's Orthodox cultures.