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"There are many reasons for writing a biography of Semyon Frank. Quite apart from his philosophy, he lived a remarkable life. Born in Moscow in 1877, he was exiled from Soviet Russia in 1922 and died in London in 1950. The son of a Jewish doctor, he became a revolutionary Social Democrat in his teens and finished his life as a Neoplatonist Christian. One of the Russian revisionist Marxists, he was then involved in the Kadet Party during the 1905 revolution before breaking with active political activity and turning to philosophy. He lived in Petrograd through the First World War until September 1917, after which he went to Saratov, where he experienced the chaos of the Russian Civil War. Living in Germany after his exile, he witnessed the rise of Hitler in Berlin, left for France in a hurry in 1937, and spent part of the war hiding from the Gestapo in the Grenoble mountains. It was a life that encompassed a lot of history. "Yet along with this, Frank was arguably Russia's greatest twentieth-century philosopher. Indeed, V.V. Zen'kovskii, the historian of Russian philosophy, considered Frank 'in strength of philosophic vision ... the most outstanding among Russian philosophers generally - not merely among those who share his ideas.' For its lucidity, conciseness, systematic character, and unity, Zen'kovskii considered Frank's system ' the highest achievement ... of Russian philosophy.' Doubtless, Zen'kovskii's assessment is disputable, but his remarks emphasize Frank's stature in the Russian tradition. In the style of German idealism, Frank constructed a comprehensive philosophical system, which he believed offered a coherent alternative to materialism. He was deeply worried by the implications of epistemological relativism and constructed a system of metaphysics designed to link epistemology and ontology, to bridge the gulf between thought and being. In addition, he attempted to express the idea of a personal God in philosophical language. His system also embraced social philosophy, anthropology, and ethics." - from the Introduction by the author
Boris Jakim is one of the foremost living translators of Russian religious thought into English. --Book Jacket.
Russian philosopher S. L. Frank here examines the unceasing struggle between good and evil within the limits of this world. Frank combines an interpretation of his life-experience in the light of his Christian faith with his overall philosophical intuition of metaphysical realism.
Included in Midland: The Way We Were are photographs that span the first 100 years of the city. Midland, Michigan began life as The Forks, where the Tittabwassee and Chippewa Rivers met. By 1858, The Forks became the Village of Midland, and in 1869 it was incorporated and named the Village of Midland City. Lumbering and farmland attracted the first settlers, and in 1897 a brash young man named Herbert Henry Dow persuaded 57 investors to start a new business there named the Dow Chemical Company. Midland, by then a city, was forever changed. Included in Midland: The Way We Were are photographs that span the first 100 years of the city. From Main Street landmarks such as the Frolic Theater, to the churches and schools where Midland's residents worshiped and learned-here are over 200 images detailing Midland's history.
The brand new second volume of the biography of one of Australia's richest, most active and most influential men, Frank Lowy - an extraordinary story of challenge and achievement. Depending on the day, Frank Lowy is either the richest or the second richest man in Australia. His story - from refugee to multi-billionaire - has become part of Australian folklore. Now in his mid 80s, Frank Lowy is still a juggernaut. Since 2000, when his first biography, the bestselling Pushing the Limits, was published, he's kept pushing ahead. Rather than retreating into retirement, Frank Lowy has in fact achieved more in his 'second life' than most do in a lifetime. He has turned Westfield into one of the largest retail property company in the world, dominating retail in London and Australia. He transformed Australian soccer from an insolvent shambles to a profitable mainstream sport. He created Australia's first foreign policy think tank, the Lowy Institute, which has had an impact on the world stage. When his son faced an incurable eye disease, Lowy responded by establishing an international institute to research the disease. Finally, he completed some long unfinished spiritual business by finding an extraordinary way to 'bury' his father, while commemorating the half a million Hungarian Jews who perished at Auschwitz-Birkenau. Although he continued to drive Westfield to be ever more profitable, personal wealth was not a motivator in Lowy's second life. It was all about intangible enrichment, of himself and of others. Covering his successes and failures, the controversies and the triumphs, Frank Lowy: A Second Life gives rare insight into this extraordinary man, his strategies, his pain and his achievements. 'Creative non-fiction at its very best ... Margo has approached [Lowy's life] as would a story-teller. And this approach makes A Second Life one of the most enjoyable biographies it's possible to read. This is biography on steroids, as entertaining as a good novel, as informative as an encyclopaedia.' Jewish News
This work was originally published in 1902 & marked a watershed in the Russian Silver age, a vibrant cultural renaissance.
Though civilians constituted the majority of the nation's population and were intimately involved with almost every aspect of the war, we know little about the civilian experience of the Civil War. That experience was inherently dramatic. Southerners lived through the breakup of basic social and economic institutions, including, of course, slavery. Northerners witnessed the reorganization of society to fight the war. And citizens of the border regions grappled with elemental questions of loyalty that reached into the family itself. These original essays--all commissioned from established scholars, based on archival research, and written for a wide readership--recover the stories of civilians from Natchez to New England. They address the experiences of men, women, and children; of whites, slaves, and free blacks; and of civilians from numerous classes. Not least of these stories are the on-the-ground experiences of slaves seeking emancipation and the actions of white Northerners who resisted the draft. Many of the authors present brand new material, such as the war's effect on the sounds of daily life and on reading culture. Others examine the war's premiere events, including the battle of Gettysburg and the Lincoln assassination, from fresh perspectives. Several consider the passionate debate that broke out over how to remember the war, a debate that has persisted into our own time. In addition to the editor, the contributors are Peter W. Bardaglio, William Blair, W. Fitzhugh Brundage, Margaret S. Creighton, J. Matthew Gallman, Joseph T. Glatthaar, Anthony E. Kaye, Robert Kenzer, Elizabeth D. Leonard, Amy E. Murrell, George C. Rable, Nina Silber, Mark M. Smith, Mary Saracino Zboray, and Ronald J. Zboray. Together they describe the profound transformations in community relations, gender roles, race relations, and culture wrought by the central event in American history.
Everyday Ideas: Socioliterary Experience among Antebellum New Englanders takes an unprecedented look at the use of literature in everyday life in one of history's most literate societies-the home ground of the American Renaissance. Using information pulled from four thousand manuscript letters and diaries, Everyday Ideas provides a comprehensive picture of how the social and literary dimensions of human existence related in antebellum New England. Penned by ordinary people-factory workers, farmers, clerks, storekeepers, domestics, and teachers and other professionals-the writings examined here brim with thoughtful references to published texts, lectures, and speeches by the period's canonized authors and lesser lights. These personal accounts also give an insider's perspective on issues ranging from economic problems, to social status conflicts, to being separated from loved ones by region, state, or nation. Everyday Ideas examines such references and accounts and interprets the multiple ways literature figured into the lives of these New Englanders. An important aid in understanding historical readers and social authorship practices, Everyday Ideas is a unique resource on New England and provides a framework for understanding the profound role of ideas in the everyday world of the antebellum period.
The Oxford Handbook of Russian Religious Thought is an authoritative new reference and interpretive volume detailing the origins, development, and influence of one of the richest aspects of Russian cultural and intellectual life - its religious ideas. After setting the historical background and context, the Handbook follows the leading figures and movements in modern Russian religious thought through a period of immense historical upheavals, including seventy years of officially atheist communist rule and the growth of an exiled diaspora with, e.g., its journal The Way. Therefore the shape of Russian religious thought cannot be separated from long-running debates with nihilism and atheism. Important thinkers such as Losev and Bakhtin had to guard their words in an environment of religious persecution, whilst some views were shaped by prison experiences. Before the Soviet period, Russian national identity was closely linked with religion - linkages which again are being forged in the new Russia. Relevant in this connection are complex relationships with Judaism. In addition to religious thinkers such as Philaret, Chaadaev, Khomiakov, Kireevsky, Soloviev, Florensky, Bulgakov, Berdyaev, Shestov, Frank, Karsavin, and Alexander Men, the Handbook also looks at the role of religion in aesthetics, music, poetry, art, film, and the novelists Dostoevsky and Tolstoy. Ideas, institutions, and movements discussed include the Church academies, Slavophilism and Westernism, theosis, the name-glorifying (imiaslavie) controversy, the God-seekers and God-builders, Russian religious idealism and liberalism, and the Neopatristic school. Occultism is considered, as is the role of tradition and the influence of Russian religious thought in the West.