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Reprint of the original, first published in 1873. The publishing house Anatiposi publishes historical books as reprints. Due to their age, these books may have missing pages or inferior quality. Our aim is to preserve these books and make them available to the public so that they do not get lost.
Featuring a Nietzschean paragraph from Hume that smacks of Milton’s Satan, these pages also register how “claws and teeth” figure in Aristotle’s Greatness of Soul, and leave Hobbes to pose a still deeper challenge in the same vein. With poets, led by Milton, almost as thick underfoot as philosophers, we are given a glimpse of what a classical education might look like.
A highly original, stirring book on Mahatma Gandhi that deepens our sense of his achievements and disappointments—his success in seizing India’s imagination and shaping its independence struggle as a mass movement, his recognition late in life that few of his followers paid more than lip service to his ambitious goals of social justice for the country’s minorities, outcasts, and rural poor. “A revelation. . . . Lelyveld has restored human depth to the Mahatma.”—Hari Kunzru, The New York Times Pulitzer Prize–winner Joseph Lelyveld shows in vivid, unmatched detail how Gandhi’s sense of mission, social values, and philosophy of nonviolent resistance were shaped on another subcontinent—during two decades in South Africa—and then tested by an India that quickly learned to revere him as a Mahatma, or “Great Soul,” while following him only a small part of the way to the social transformation he envisioned. The man himself emerges as one of history’s most remarkable self-creations, a prosperous lawyer who became an ascetic in a loincloth wholly dedicated to political and social action. Lelyveld leads us step-by-step through the heroic—and tragic—last months of this selfless leader’s long campaign when his nonviolent efforts culminated in the partition of India, the creation of Pakistan, and a bloodbath of ethnic cleansing that ended only with his own assassination. India and its politicians were ready to place Gandhi on a pedestal as “Father of the Nation” but were less inclined to embrace his teachings. Muslim support, crucial in his rise to leadership, soon waned, and the oppressed untouchables—for whom Gandhi spoke to Hindus as a whole—produced their own leaders. Here is a vital, brilliant reconsideration of Gandhi’s extraordinary struggles on two continents, of his fierce but, finally, unfulfilled hopes, and of his ever-evolving legacy, which more than six decades after his death still ensures his place as India’s social conscience—and not just India’s.
This book is based on my 30+ years of elite athlete/corporate executive coaching. It speaks about the psychology of performance.
Millions of animals are brought into existence and raised for food every year. This has generated three serious problems: first, intensive animal farming is one of the leading causes of environmental degradation. Farming livestock contributes to a large amount of greenhouse gases to the atmosphere each year; it contributes to land and water degradation, biodiversity loss, coral reef degeneration, and deforestation. Second, raising animals for food causes millions of animals to suffer and be killed. And third, consumption of meat and animal products is linked with heart disease, diabetes, and various cancers. Consequently, a global change in the way that animals are treated is imperative. Many moral philosophers have suggested a move toward vegetarianism. But vegetarianism, unfortunately, still relies on raising animals for food, and does not avoid the deleterious effects of animal products on human health. The right solution is ethical veganism, which is the avoidance of all animal products and by-products. Some moral philosophers have framed ethical veganism in terms of animals having the same fundamental rights as humans, a notion that is highly controversial. In any case, the view that animals have rights is not capable of generating the moral duty to embrace ethical veganism. The answer is to adopt a virtue-oriented approach to the treatment of animals because the acquisition of virtues, such as compassion, magnanimity, temperance, and fairness enable people to see that raising and using animals for food is unfair, callous, and self-indulgent.
Augustine, the man with upturned eye, with pen in the left hand, and a burning heart in the right (as he is usually represented), is a philosophical and theological genius of the first order, towering like a pyramid above his age, and looking down commandingly upon succeeding centuries. He had a mind uncommonly fertile and deep, bold and soaring; and with it, what is better, a heart full of Christian love and humility. He stands of right by the side of the greatest philosophers of antiquity and of modern times. We meet him alike on the broad highways and the narrow footpaths, on the giddy Alpine heights and in the awful depths of speculation, wherever philosophical thinkers before him or after him have trod. As a theologian he is facile princeps, at least surpassed by no church father, schoolman, or reformer. With royal munificence he scattered ideas in passing, which have set in mighty motion other lands and later times. He combined the creative power of Tertullian with the churchly spirit of Cyprian, the speculative intellect of the Greek church with the practical tact of the Latin. He was a Christian philosopher and a philosophical theologian to the full.