Using newly available material from both sides of the Iron Curtain, William Glenn Gray explores West Germany's efforts to prevent international acceptance of East Germany as a legitimate state following World War II. Unwilling to accept the division of their country, West German leaders regarded the German Democratic Republic (GDR) as an illegitimate upstart--a puppet of the occupying Soviet forces. Together with France, Britain, and the United States, West Germany applied political and financial pressure around the globe to ensure that the GDR remain unrecognized by all countries outside the communist camp. Proclamations of ideological solidarity and narrowly targeted bursts of aid gave the GDR momentary leverage in such diverse countries as Egypt, Iraq, Ghana, and Indonesia; yet West Germany's intimidation tactics, coupled with its vastly superior economic resources, blocked any decisive East German breakthrough. Gray argues that Bonn's isolation campaign was dropped not for want of success, but as a result of changes in West German priorities as the struggle against East Germany came to hamper efforts at reconciliation with Israel, Poland, and Yugoslavia--all countries of special relevance to Germany's recent past. Interest in a morally grounded diplomacy, together with the growing conviction that the GDR could no longer be ignored, led to the abandonment of Bonn's effective but outdated efforts to hinder worldwide recognition of the East German regime.
Gray examines West Germany's efforts to deny international acceptance of East Germany as a legitimate state following World War II, in the process telling an important story of the reassertion of Germany as an important power after the disaster of the war.
In this “essential” memoir, a former marine returns to Vietnam years later to try to make sense of the war (Anthony Swofford, author of Jarhead). When William Broyles Jr. was drafted, he was a twenty-four-year-old student at Oxford University in England, hoping to avoid military service. During his physical exam, however, he realized that he couldn’t let social class or education give him special privileges. He joined the marines, and soon commanded an infantry platoon in the foothills near Da Nang. More than a decade later, Broyles found himself flooded with emotion during the dedication of the Vietnam Veterans Memorial in Washington, DC. He decided to return to Vietnam and confront what he’d been through. Broyles was one of the very first combat veterans to return to the battlefields. No American before or since has gone so deeply into the other side of the war: the enemy side. Broyles interviews dozens of Vietnamese, from the generals who ran the war to the men and women who fought it. He moves from the corridors of power in Hanoi—so low-tech that the plumbing didn’t work—to the jungles and rice paddies where he’d fought. He meets survivors of American B-52 strikes and My Lai, and grieves with a woman whose son was killed by his own platoon. Along the way, Broyles also explores the deep bonds he shared with his own comrades, and the mystery of why men love war even as they hate it. Amidst the landscape of death, his formerly faceless enemies come to life. They had once tried to kill each other, but they are all brothers now. Previously published as Brothers in Arms, this edition includes a new preface by the author.
Trading Power traces the successes and failures of a generation of German political leaders as the Bonn Republic emerged as a substantial force in European, Atlantic, and world affairs. Over the course of the 1960s and 1970s, West Germans relinquished many trappings of hard power, most notably nuclear weapons, and learned to leverage their economic power instead. Obsessed with stability and growth, Bonn governments battled inflation in ways that enhanced the international position of the Deutsche Mark while upending the international monetary system. Germany's remarkable export achievements exerted a strong hold on the Soviet bloc, forming the basis for a new Ostpolitik under Willy Brandt. Through much trial and error, the Federal Republic learned how to find a balance among key Western allies, and in the mid-1970s Helmut Schmidt ensured Germany's centrality to institutions such as the European Council and the G-7 – the newly emergent leadership structures of the West.
On August 6, 1945, the B-29 Enola Gay dropped an atomic bomb on Hiroshima, Japan, which ushered on the end of World War II. For the 50th anniversary of this major event in world history, the National Air and Space Museum of the Smithsonian Institution produced an exhibit. A controversy erupted, however, over the exhibit's historical authenticity. Veterans, for example, complained that the museum displayed a misrepresented version of history. After concisely covering the background of the Enola Gay and its mission, this study focuses on the controversy surrounding the museum exhibit. Issues covered include casualty figures, ethical questions, and political correctness, among others. The viewpoints of such groups as museum personnel, exhibit organizers, veterans, and historians are covered. Appendices offer information on content analysis of the National Air and Space Museum exhibit script, non-museum materials that were intended to complement the exhibit script, and the importance of full disclosure in research.
This volume probes the nature of gratitude as a virtue and identifies its moral value in the Christian life in order to enhance pastoral effectiveness in ministering to those gripped by sins of desire. Such impulses are explored in terms of the seven deadly sins, which this inquiry regards as distorted desires for the good God provides. Utilizing a method of mutual critical correlation, this volume brings philosophical and psychological claims about gratitude into conversation with the Christian tradition. On the basis of an ontology of communion in which humans are inextricably situated in giving-and-receiving relationships with God, others, and the world, this inquiry defines gratitude as a social response involving asymmetrical, agapic reciprocity, whereby a recipient freely, joyfully, and fittingly salutes a giver for the gift received in order to establish, maintain, or restore a personal and peaceable relationship. Critiquing especially the reductions of gratitude by Aristotle and Jacques Derrida, this inquiry recommends gratitude as a virtue which, when embodied, practiced, and ritualized especially, though not exclusively, in the Eucharist, has potential to repel the destructive idolatries generated by the seven deadly sins and thus function as a crucial ingredient in human social flourishing. Familiarity with the virtue of gratitude as a vital ingredient in moral flourishing therefore equips pastors for greater ministerial effectiveness.
In his book The End of Education: Toward Posthumanism, William V. Spanos critiqued the traditional Western concept of humanism, arguing that its origins are to be found not in ancient Greece's love of truth and wisdom, but in the Roman imperial era, when those Greek values were adapted in the service of imperialism on a deeply rooted, metaphysical level. Returning to that question of humanism in the context of the United States' war on terror in the post-9/11 era, Toward a Non-humanist Humanism points out the dehumanizing dynamics of Western modernity in which the rule of law is increasingly made flexible to defend against threats both real and potential. Spanos considers and assesses the work of thinkers such as Giorgio Agamben, Alain Badiou, Judith Butler, Jacques Rancière, and Slavoj Žižek as humanistic reformers and concludes with an effort to imagine a different kind of humanism—a non-humanist humanism—in which the old binary of friend versus foe gives way to a coming community without ethnic, cultural, or sexual divisions.
Leo Strauss's connection with Martin Heidegger and Carl Schmitt suggests a troubling proximity to National Socialism but a serious critique of Strauss must begin with F. H. Jacobi. While writing his dissertation on this apparently Christian opponent of the Enlightenment, Strauss discovered the tactical principles that would characterize his lifework: writing between the lines, a faith-based critique of rationalism, the deliberate secularization of religious language for irreligious purposes, and an "all or nothing" antagonism to middling solutions. Especially the latter is distinctive of his Zionist writings in the 1920s where Strauss engaged in an ongoing polemic against Cultural Zionism, attacking it first from an orthodox, and then from an atheist's perspective. In his last Zionist article (1929), Strauss mentions "the Machiavellian Zionism of a Nordau that would not fear to use the traditional hope for a Messiah as dynamite." By the time of his "change of orientation," National Socialism was being led by a nihilistic "Messiah" while Strauss had already radicalized Schmitt's "political theology" and Heidegger's deconstruction of the ontological Tradition. Central to Strauss's advance beyond the smartest Nazis is his "Second Cave" in which he claimed modern thought is imprisoned: only by escaping Revelation can we recover "natural ignorance." By using pseudo-Platonic imagery to illustrate what anti-Semites called "Jewification," Strauss attempted to annihilate the common ground, celebrated by Hermann Cohen, between Judaism and Platonism. Unlike those who attacked Plato for devaluing nature at the expense of the transcendent Idea, the émigré Strauss effectively employed a new "Plato" who was no more a Platonist than Nietzsche or Heidegger had been. Central to Strauss's "Platonic political philosophy" is the mysterious protagonist of Plato's Laws whom Strauss accurately recognized as the kind of Socrates whose fear of death would have caused him to flee the hemlock. Any reader who recognizes the unbridgeable gap between the real Socrates and Plato’s Athenian Stranger will understand why “the German Stranger” is the principal theoretician of an atheistic re-enactment of religion, of which genus National Socialism is an ultra-modern species.
This book is a full-length study of the British novelist, poet, and illustrator Stevie Smith (1902-1971). It draws on extensive archival material to offer new insights into her work, challenging conventional readings of her as an eccentric. It reveals the careful control with which she managed her public persona, reassesses her allusive poetry in the light of her own conflicted response to written texts, and traces her simultaneous preoccupation with and fear of her reading public. William May considers the influence of artists such as George Grosz and Aubrey Beardsley on her apparently artless illustrations and explores her use of fiction and book reviews as a way of generating contexts for her poetry, offering readers a fascinating in-depth study that not only radically alters our understanding of Smith and her work, but provides new perspectives on British twentieth-century poetry and its reception.
This unconventional and lighthearted introduction to the ideas of the major Western philosophers examines The Simpsons — TV’s favorite animated family. The authors look beyond the jokes, the crudeness, the attacks on society — and see a clever display of irony, social criticism, and philosophical thought. The writers begin with an examination of the characters. Does Homer actually display Aristotle’s virtues of character? In what way does Bart exemplify American pragmatism? The book also examines the ethics and themes of the show, and concludes with discussions of how the series reflects the work of Aristotle, Marx, Camus, Sartre, and other thinkers.
William McNeill explores the phenomenon of the Augenblick, or "glance of the eye," in Heidegger's thought, and in particular its relation to the primacy of seeing and of theoretical apprehending (theoria) both in Aristotle and in the philosophical and scientific tradition of Western thought. McNeill argues that Heidegger's early reading of Aristotle, which identifies the experience of the Augenblick at the heart of ethical and practical knowledge (phronesis), proves to be a decisive encounter for Heidegger's subsequent understanding and critique of the history of philosophy, science, and technology. It provides him with a critical resource for addressing the problematic domination of theoretical knowledge in Western civilization. Such knowledge, the author shows, always remains in a peculiar tension (itself historically determined and changing) with ethical or "protoethical" knowledge, which is bound to the finite, "ecstatic" temporality of the lived and living moment, and inevitably exposed to the presence of the sensuous.
Originally a part of Quaboag Plantation, the town of West Brookfield became independent by incorporating in 1848. Early industries included brickyards and factories for bookbinding and the manufacture of boots, hats, corsets, and condensed milk. The community's earliest days were also committed to education as rural school districts were established, boasting original school buildings that were able to be used through the 1950s. Over the years, many notable residents emerged, including Judge Jedediah Foster, who assisted in drafting the Massachusetts Constitution, and famous suffragist Lucy Stone. Brothers Daniel and Ebenezer Merriam established a printing house and bookstore in West Parish Brookfield. Today, residents and visitors enjoy West Brookfield's most popular attractions: the Rock House Reservation features 196 acres of boulders and stone outcrops and the 315-acre Lake Wickaboag is the scene of winter and summer activities, from icehouses to a nationally recognized water-ski club. The Quaboag Historical Society was founded in 1895 and 120 years later is still a vital part of the community.
William J. Meyer engages in critical and illuminating conversation with major figures in contemporary philosophy and theology in order to explain why theology has been marginalized in modern culture and why modernity has had such difficulty integrating religion and public life. Wrestling with notable philosophers like MacIntyre and Stout, and theologians such as Gustafson, Hauerwas, Porter, Milbank, and Reinhold Niebuhr, Meyer argues that theology must embrace modernity's formal commitments to public and democratic discourse while simultaneously challenging its substantive postmetaphysical outlook. Drawing on the philosophical perspectives of Whitehead and Hartshorne and the theologies of Ogden and Gamwell, he concludes that a process metaphysical theology offers the most promising path for theology to regain a vital public voice in the world of the twenty-first century.
Reviews of the Knopf edition: "A wonderful book—fresh and intelligent. Broyles's eye for Vietnam, then and now, is unerring." —Peter Jennings "[A] superbly written, often moving story of Broyles' journey back to the killing ground in Vietnam where he once served as a Marine lieutenant. A cool, clear meditation that stings the heart." —Kirkus Reviews "A first-rate piece of work, infused with an ideal American common decency and common sense." —Kurt Vonnegut "Exceptional and memorable." —Gay Talese
The three parts of the book treat the eclipse of the classical Aristotelian conception of practical reason; the Kantian heritage in the modern moral theories of John Rawls and R.M. Hare; and the hermeneutical retrieval of a moral interpretation of the world.
The Quest for Meaning explores the deep-seated human need to create a life that is meaningful. In an effort to understand this need, author William Cooney examines the works of philosophers from Plato to Sartre as well as the insights of artists, poets, writers, psychologists, and film-makers. He discusses the nature of humanness, creation, freedom, and choice, all of which are facets of a meaningful life. Cooney also addresses postmodernism, arguing that it does not offer real guidance for those seeking a life of significance. Maintaining that some ways of creating meaning are preferable to others, he concludes that it is up to each individual to craft a meaningful life and that this process must take place within a context of giving and receiving.
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