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Ossendowski joined a group of Poles and White Russians trying to escape from communist-controlled Siberia to India through Mongolia, China and Tibet. After a journey of several thousand miles the group reached Chinese-controlled Mongolia, only to be stopped there by the take-over of the country led by mysterious Baron Roman Ungern von Sternberg. The Baron was a mystic who was fascinated by the beliefs and religions of the Far East such as Buddhism and Lamaism, and who believed himself to be a reincarnation of Kangchendzönga, the Mongolian god of war. Ungern-Sternberg's philosophy was an exceptionally muddled mixture of Russian nationalism with Chinese and Mongol beliefs. However he also proved to be an exceptional military commander and his forces grew rapidly. Ossendowski joined the baron's army as a commanding officer of one of the self-defense troops. He also briefly became Ungern von Sternberg's political advisor and chief of intelligence. Little is known of his service at the latter post, which adds to Ossendowski's legend as a mysterious person. In late 1920 he was sent with a diplomatic mission to Japan and then the USA, never to return to Mongolia. Some writers believe that Ossendowski was one of the people who hid the semi-mythical treasures of the Bloody Baron. After his arrival to New York, Ossendowski started to work for the Polish diplomatic service and possibly as a spy. At the same time, in late 1921 he published his first English language book: Beasts, Men and Gods. This description of his travels during the Russian Civil War and the campaigns led by the Bloody Baron became a striking success and a best-seller. In 1923 it was translated into Polish and then into several other languages
Examines the relationship of man and animals through the centuries, revealing the steps taken toward the protection of furred and feathered creatures in the United States.
Democracy does not deliver on the things we have assumed are its natural outcomes. This, coupled with a growing sense of malaise in both new and established democracies forms the basis to the assertion made by some, that these are not democracies at all. Through considerable, impressive empirical analysis of a variety of voting methods, across twenty different nations, Roslyn Fuller presents the data that makes this contention indisputable. Proving that the party which forms the government rarely receives the majority of the popular vote, that electoral systems regularly produce manufactured majorities and that the better funded side invariably wins such contests in both elections and referenda, Fuller's findings challenge the most fundamental elements of both national politics and broader society. Beast and Gods argues for a return to democracy as perceived by the ancient Athenians. Boldly arguing for the necessity of the Aristotelian assumption that citizens are agents whose wishes and aims can be attained through participation in politics, and through an examination of what “goods” are provided by democracy, Fuller offers a powerful challenge to the contemporary liberal view that there are no "goods" in politics, only individual citizens seeking to fulfil their particular interests.
Appeals to ''human dignity'' are at the core of many of the most contentious social and political issues of our time. But these appeals suggest different and at times even contradictory ways of understanding the term. Is dignity something we all share equally therefore the reason we all ought to be treated as equals? Or is dignity what distinguishes some greater and more admirable human beings from the rest? What notion of human dignity should inform our private judgments and our public life? In Neither Beast Nor God, Gilbert Meilaender elaborates the philosophical, social, theological, and political implications of the question of dignity, and suggests a path through the thicket. A noted theologian and a prominent voice in America's bioethics debates, Meilaender traces the ways in which notions of dignity shape societies, families, and individual lives. He incisively cuts through some of the common confusions that cloud our thinking on kehy moral and ethical questions. The dignity of humanity and the dignity of the person, he argues, are distinct but deeply connected - and only by grasping them both can we find our way to a meaningful understanding of the human condition.
It's the week before Christmas when a lone robber bursts into a busy Glasgow post office carrying an AK-47. An elderly man suddenly hands his young grandson to a stranger and wordlessly helps the gunman fill bags with cash, then carries them to the door. He opens the door and bows his head; the robber fires off the AK-47, tearing the grandfather in two. DS Alex Morrow arrives on the scene and finds that the alarm system had been disabled before the robbery. Yet upon investigation, none of the employees can be linked to the gunman. And the grandfather-a life-long campaigner for social justice-is above reproach. As Morrow searches for the killer, she discovers a hidden, sinister political network. Soon it is chillingly clear: no corner of the city is safe, and her involvement will go deeper than she could ever have imagined.
In The Political Animal in Medieval Philosophy Juhana Toivanen investigates the foundations of human social life through the Aristotelian notion of ‘political animal’, as it was used in the thirteenth and fourteenth centuries.
Introduction by Amal El-Mohtar Allosaurus Burgers 57 Reasons for the Slate Quarry Suicides We Are the Cloud Conspicuous Plumage Shattered Sidewalks of the Human Heart Shucked The Beasts We Want to Be Calved When Your Child Strays from God Things with Beards Ghosts of Home The Heat of Us: Notes Towards an Oral History Angel, Monster, Man Sun in an Empty Room