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'Worldly Goods' provides a radical interpretation of the Golden Age of European culture. During the Renaissance, Jardine argues, vicious commercial battles were being fought over silks and spices, and who should control international trade.
Man's Worldly Goods - The Story of The Wealth of Nations By Leo Huberman Originally published in the 1930s, this is 'an attempt to explain history by economic theory, and economic theory by history'. It charts the path from feudalism to capitalism, and then looks beyond capitalism to a perceived socialist future. Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive.
In haunting ways, this gorgeous novel prefigures Irène Némirovsky’s masterpieceSuite Française. Set in France between 1910 and 1940 and first published in France in 1947, five years after the author’s death, All Our Worldly Goods is a gripping story of war, family life and star-crossed lovers. Pierre and Agnes marry for love against the wishes of his parents and his grandfather, the tyrannical family patriarch. Their marriage provokes a family feud that cascades down the generations. This brilliant novel is full of drama, heartbreak, and the telling observations that have made Némirovsky’s work so beloved and admired.
Cowinner, 2008 Fred Kniffen Book Award. Pioneer America Society/Association for the Preservation of Landscapes and Artifacts How did people living on the early American frontier discover and then become a part of the market economy? How do their purchases and their choices revise our understanding of the market revolution and the emerging consumer ethos? Ann Smart Martin provides answers to these questions by examining the texture of trade on the edge of the upper Shenandoah Valley between 1760 and 1810. Reconstructing the world of one country merchant, John Hook, Martin reveals how the acquisition of consumer goods created and validated a set of ideas about taste, fashion, and lifestyle in a particular place at a particular time. Her analysis of Hook's account ledger illuminates the everyday wants, transactions, and tensions recorded within and brings some of Hook's customers to life: a planter looking for just the right clock, a farmer in search of nails, a young woman and her friends out shopping on their own, and a slave woman choosing a looking glass. This innovative approach melds fascinating narratives with sophisticated analysis of material culture to distill large abstract social and economic systems into intimate triangulations among merchants, customers, and objects. Martin finds that objects not only reflect culture, they are the means to create it.
Based on vivid court records and newspaper advertisements, this 2003 book is a pioneering account of the expectations and experiences of married life among the middle and labouring ranks in the long eighteenth century. Its original methodology draws attention to the material life of marriage, which has long been dominated by theories of emotional shifts or fashionable accounts of spouses' gendered, oppositional lives. Thus it challenges preconceptions about authority in the household, by showing the extent to which husbands depended upon their wives' vital economic activities: household management and child care. Not only did this forge co-dependency between spouses, it undermined men's autonomy. The power balance within marriage is further revised by evidence that the sexual double standard was not rigidly applied in everyday life. The book also shows that ideas about adultery and domestic violence evolved in the eighteenth century, influenced by new models of masculinity and femininity.
It is well-understood that the consumption of goods plays an important, symbolic role in the way human beings communicate, create identity, and establish relationships. What is less well-known is that the pattern of their flow shapes society in fundamental ways. In this book the renowned anthropologist Mary Douglas and economist Baron Isherwood overturn arguments about consumption that rely on received economic and psychological explanations. They ask new questions about why people save, why they spend, what they buy, and why they sometimes-but not always-make fine distinctions about quality. Instead of regarding consumption as a private means of satisfying one’s preferences, they show how goods are a vital information system, used by human beings to fulfill their intentions towards one another. They also consider the implications of the social role of goods for a new vision for social policy, arguing that poverty is caused as much by the erosion of local communities and networks as it is by lack of possessions, and contrast small-scale with large-scale consumption in the household. A radical rethinking of consumerism, inequality and social capital, The World of Goods is a classic of economic anthropology whose insights remain compelling and urgent. This Routledge Classics edition includes a new foreword by Richard Wilk. "Forget that commodities are good for eating, clothing, and shelter; forget their usefulness and try instead the idea that commodities are good for thinking." – Mary Douglas and Baron Isherwood
The study of past society in terms of what it consumes rather than what it produces is - relatively speaking - a new development. The focus on consumption changes the whole emphasis and structure of historical enquiry. While human beings usually work within a single trade or industry as producers, as, say, farmers or industrial workers, as consumers they are active in many different markets or networks. And while history written from a production viewpoint has, by chance or design, largely been centred on the work of men, consumption history helps to restore women o the mainstream. The history of consumption demands a wide range of skills. It calls upon the methods and techniques of many other disciplines, including archaeology, sociology, social and economic history, anthropology and art criticism. But it is not simply a melting-pot of techniques and skills, brought to bear on a past epoch. Its objectives amount to a new description of a past culture in its totality, as perceived through its patterns of consumption in goods and services. Consumption and the World of Goods is the first of three volumes to examine history from this perspective, and is a unique collaboration between twenty-six leading subject specialists from Europe and North America. The outcome is a new interpretation of the seventeenth and eighteenth centuries, one that shapes a new historical landscape based on the consumption of goods and services.
The doctrine of creation has often been neglected in Christian theology. Distinguished evangelical theologian Jonathan Wilson exposes what has been missing in current theological discourse and offers an original, constructive work on this doctrine. The book unites creation and redemption, showing the significance of God's work of creation for understanding the good news of redemption in Jesus Christ. Wilson develops a trinitarian account of the life of the world and sets forth how to live wisely, hopefully, peaceably, joyfully, and generously in that world. He also shows how a mature doctrine of creation can help the church think practically about contemporary issues, including creation care, sexuality, technology, food and water, and more.
In these troubled times, people are asking very difficult questions about God and their faith: If I suffer, does that mean I deserve it? Why do innocent people, especially children, die tragically? How can God be so cruel? Does God ever intervene during times of trouble? Who really runs the world-God or man? Do my prayers do any good? Why does God allow sickness, torture and evil to exist? Benjamin Blech admits, the answers are not simple. There is no one-size-fits-all explanation. Indeed, not only are there many answers, but in different situations several explanations may apply. Blech wrote this book as an intellectual analysis of Jewish wisdom on the subject of suffering. His theories are the fruit of thousands of years of debate, examination and struggle. Jewish wisdom teaches that there are rich and inspiring answers to the ultimate question: If God is good, why is the world so bad? Take part in the most important spiritual journey of all-the quest for serenity in the face of adversity-and discover that in the accumulated wisdom of the ages lies a time-tested solution for turning despair into hope and sorrow into faith.