Farewell To The World

What drives a person to take his or her own life? Why would an individual be willing to strap a bomb to himself and walk into a crowded marketplace, blowing himself up at the same time as he kills and maims the people around him? Does suicide or ‘voluntary death’ have the same meaning today as it had in earlier centuries, and does it have the same significance in China, India and the Middle East as it has in the West? How should we understand this distressing, often puzzling phenomenon and how can we explain its patterns and variations over time? In this wide-ranging comparative study, Barbagli examines suicide as a socio-cultural, religious and political phenomenon, exploring the reasons that underlie it and the meanings it has acquired in different cultures throughout the world. Drawing on a vast body of research carried out by historians, anthropologists, sociologists, political scientists and psychologists, Barbagli shows that a satisfactory theory of suicide cannot limit itself to considering the two causes that were highlighted by the great French sociologist Émile Durkheim – namely, social integration and regulation. Barbagli proposes a new account of suicide that links the motives for and significance attributed to individual actions with the people for whom and against whom individuals take their lives. This new study of suicide sheds fresh light on the cultural differences between East and West and greatly increases our understanding of an often-misunderstood act. It will be the definitive history of suicide for many years to come.

Featuring a previously published author introduction, a personal foreword by his son and a new introduction by his grandson, a definitive edition of the lauded World War I classic collects all 39 of the Nobel Prize-winning author's alternate endings to offer new insights into his creative process. Reprint.

Why are some parts of the world so rich and others so poor? Why did the Industrial Revolution--and the unprecedented economic growth that came with it--occur in eighteenth-century England, and not at some other time, or in some other place? Why didn't industrialization make the whole world rich--and why did it make large parts of the world even poorer? In A Farewell to Alms, Gregory Clark tackles these profound questions and suggests a new and provocative way in which culture--not exploitation, geography, or resources--explains the wealth, and the poverty, of nations. Countering the prevailing theory that the Industrial Revolution was sparked by the sudden development of stable political, legal, and economic institutions in seventeenth-century Europe, Clark shows that such institutions existed long before industrialization. He argues instead that these institutions gradually led to deep cultural changes by encouraging people to abandon hunter-gatherer instincts-violence, impatience, and economy of effort-and adopt economic habits-hard work, rationality, and education. The problem, Clark says, is that only societies that have long histories of settlement and security seem to develop the cultural characteristics and effective workforces that enable economic growth. For the many societies that have not enjoyed long periods of stability, industrialization has not been a blessing. Clark also dissects the notion, championed by Jared Diamond in Guns, Germs, and Steel, that natural endowments such as geography account for differences in the wealth of nations. A brilliant and sobering challenge to the idea that poor societies can be economically developed through outside intervention, A Farewell to Alms may change the way global economic history is understood.

Farewell to Prosperity is a provocative, in-depth study of the Liberal and Conservative forces that fought each other to shape American political culture and character during the nation’s most prosperous years. The tome’s central theme is the bitter struggle to fashion post–World War II society between a historic Protestant Ethic that equated free-market economics and money-making with Godliness and a new, secular Liberal temperament that emerged from the twin ordeals of depression and world war to stress social justice and security. Liberal policies and programs after 1945 proved key to the creation of mass affluence while encouraging disadvantaged racial, ethnic, and social groups to seek equal access to power. But liberalism proved a zero-sum game to millions of others who felt their sense of place and self progressively unhinged. Where it did not overturn traditional social relationships and assumptions, liberalism threatened and, in the late sixties and early seventies, fostered new forces of expression at radical odds with the mindset and customs that had previously defined the nation without much question. When the forces of liberalism overreached, the Protestant Ethic and its millions of estranged religious and economic proponents staged a massive comeback under the aegis of Ronald Reagan and a revived Republican Party. The financial hubris, miscalculations, and follies that followed ultimately created a conservative overreach from which the nation is still recovering. Post–World War II America was thus marked by what writer Salman Rushdie labeled in another context “thin-skinned years of rage-defined identity politics.” This “politics” and its meaning form the core of the narrative. Farewell to Prosperity is no partisan screed enlisting recent history to support one side or another. Although absurdity abounds, it knows no home, affecting Conservative and Liberal actors and thinkers alike.

A series of translated essays covering German philosophy, literary theory and modern intellectual history, by the person considered to be the heir to Gadamar, Habermas and Blumenberg. The topics include the nature of myth and attempts to account for it and the questions of hermaneutics.

Jesus' Farewell to the Disciples continues and intensifies the quest for uncovering the full potential of narrative criticism of the Fourth Gospel by means of a narratological analysis of John 13:1-17:26. After a discussion of theoretical issues the author selects a particular narratological model. This is discussed in detail and then utilised for a systematic analysis of John 13:1-17:26. The results of the analysis are integrated in order to indicate the way in which a particular perspective on discipleship is presented in these chapters. This book is important for scholars who are interested in the application of narrative criticism to biblical texts, as well as in the Johannine perspective on discipleship.