My Life Among The Deathworks

Rieff articulates a comprehensive, typological theory of Western culture. Using visual illustrations, he contrasts the changing modes of spiritual and social thought that have struggled for dominance throughout Western history.

"The purpose of this collection of Rieff's writings ... is to trace the evolution of the 'Jews of culture' over the course of his work." --introd.

Now a classic, this book was hailed upon its original publication in 1959 as "An event to be acclaimed . . . a book of genuine brilliance on Freud's cultural importance . . . a permanently valuable contribution to the human sciences."—Alastair MacIntyre, Manchester Guardian "This remarkably subtle and substantial book, with its nicely ordered sequences of skilled dissections and refined appraisals, is one of those rare products of profound analytic thought. . . . The author weighs each major article of the psychoanalytic canon in the scales of his sensitive understanding, then gives a superbly balanced judgement."—Henry A. Murray, American Sociological Review "Rieff's tremendous scholarship and rich reflections fill his pages with memorable treasures."—Robert W. White, Scientific American "Philip Rieff's book is a brilliant and beautifully reasoned example of what Freud's influence has really been: an increasing intellectual vigilance about human nature. . . . What the analyst does for the patient—present the terms for his new choices as a human being—Mr. Rieff does in respect to the cultural significance of Freudianism. His style has the same closeness, the same undertone of hypertense alertness. Again and again he makes brilliant points."—Alfred Kazin, The Reporter

"In this volume, Rieff advances his thesis that the third culture of disenchantment, which is now more widely and deeply entrenched than ever before as 'our' culture, is distinguished by its rejection of any and all visions of sacred order inherited from either first world cultures of fate or second world culture of faith." --introd.

Steve has a new job - Australia's Regional Death. On a good day he thinks it has a ring to it, but on a bad day (most of them) it's more of a toll. He's recently averted a Regional Apocalypse, but that's only the beginning. With barely a month to go until the world's thirteen Deaths get together to talk, erm, death, a crisis is imminent - Stirrer attacks are on the rise as their dark god draws near; someone is trying to kill him; he's developed a drinking problem. And he has a conference to organise. Steven must start managing Death before it starts managing him, or this time the apocalypse will be more than regional.

Nikolai Chernyshevskii and Ayn Rand: Russian Nihilism Travels to America argues that the core commitments of the nihilist movement of the 1860’s made their way to 20th century America via the thought of Ayn Rand. While mid-nineteenth-century Russian nihilism has generally been seen as part of a radical tradition that culminated in the Bolshevik Revolution of 1917, the author argues that nihilism’s intellectual trajectory was in fact quite different. Analysis of such sources as Nikolai Chernyshevskii’s What is to Be Done? (1863) and Ayn Rand’s Atlas Shrugged (1957), archival research in Rand’s papers, and broad attention to late-nineteenth century Russian intellectual history all lead the author to conclude that nihilism’s legacy is deeply implicated in one of America’s most widely-read philosophers of capitalism and libertarian freedom.

When eleven-year-old Gwen ventures into the forest beyond her castle home she comes across the magical island of Avalon and her life changes forever. The lady of the lake, Nineve, asks Gwen to embark on a quest to protect the enchanted island of Avalon from the evil sorceress Morgana la Fay. Morgana has imprisoned the eight Spell Sisters of Avalon throughout the kingdom and stolen their magical powers. It's up to Gwen, her best friend Flora and a very special horse named Moonlight to find the sisters and return them to Avalon before its magic is lost forever. In this first adventure Gwen and Flora search for Sophia the Flame Sister who Morgana has imprisoned in an enchanted forest. Can the girls save her and help to restore the magic of fire to Avalon?

The last quarter century has seen a “turn to religion” in Shakespeare studies as well as competing assertions by secular critics that Shakespeare’s plays reflect profound skepticism and even dismissal of the truth claims of revealed religion. This divide, though real, obscures the fact that Shakespeare often embeds both readings within the same play. This book is the first to propose an accommodation between religious and secular readings of the plays. Benson argues that Shakespeare was neither a mere debunker of religious orthodoxies nor their unquestioning champion. Religious inquiry in his plays is capacious enough to explore religious orthodoxy and unorthodoxy, everything from radical belief and the need to tolerate religious dissent to the possibility of God’s nonexistence. Shakespeare’s willingness to explore all aspects of religious and secular life, often simultaneously, is a mark of his tremendous intellectual range. Taking the heterodox as his focus, Benson examines five figures and ideas on the margins of the post-Reformation English church: nonconforming puritans such as Malvolio as well as physical revenants—the walking dead—whom Shakespeare alludes to and features so tantalizingly in Hamlet. Benson applies what Keats called Shakespeare’s “negative capability”—his ability to treat both sides of an issue equally and without prejudice—to show that Shakespeare considers possible worlds where God is intimately involved in the lives of persons and, in the very same play, a world in which God may not even exist. Benson demonstrates both that the range of Shakespeare’s investigation of religious questions is more daring than has previously been thought, and that the distinction between the sacred and the profane, between the orthodox and the unorthodox, is one that Shakespeare continually engages.