Unbound A Siren S Quest For Freedom

Freedom means nothing if you're the only one free. Stefan has only ever wanted a peaceful, normal life without harming anyone...but that's not the life he was given. Growing up with two brilliant sisters, Kesia has always wondered why she was born...she needed to find meaning in her life. When these two lost souls meet, a new hope arises for both of them. A chance to right the wrongs and give meaning to their lives.

Fourteen years ago, Zara Bolt lost her parents. She lost her sister. She lost everything. The McGillycuddy Academy for the Kings and Queens of Nature is not just any school... It's like any other year at the academy for Zara and her friends: midnight parties, breaking the rules, fights in the hallways, the usual. But the new teacher is anything but ordinary. And the closer she looks, the more her family's past begins to haunt her. Zara Bolt must not get distracted. And falling for the new guy is certainly a distraction. But how can Zara keep focused if her heart is finally opening up after 14 years? Her world is falling down around her, but will she get caught in the backfire?

Do citizens of a nation such as the United States have a moral duty to obey the law? Do officials, when interpreting the Constitution, have an obligation to follow what that text meant when ratified? To follow precedent? To follow what the Supreme Court today says the Constitution means? These are questions of political obligation (for citizens) and interpretive obligation (for anyone interpreting the Constitution, often officials). Abner Greene argues that such obligations do not exist. Although citizens should obey some laws entirely, and other laws in some instances, no one has put forth a successful argument that citizens should obey all laws all the time. Greene’s case is not only “against” obligation. It is also “for” an approach he calls “permeable sovereignty”: all of our norms are on equal footing with the state’s laws. Accordingly, the state should accommodate religious, philosophical, family, or tribal norms whenever possible. Greene shows that questions of interpretive obligation share many qualities with those of political obligation. In rejecting the view that constitutional interpreters must follow either prior or higher sources of constitutional meaning, Greene confronts and turns aside arguments similar to those offered for a moral duty of citizens to obey the law.

Historical documents and legends are replete with treasure lore providing stories of lost treasure founded in real events and fact, this book relates just such a story. Although it can and has happened, it is a rarity for a treasure deposit to be discovered by the "merest chance." True, many lost treasures have been discovered, but typically the discovery is made through years of exhaustive, dedicated research, and the blood, sweat and personal sacrifices of thorough exploration. Other treasures have been discovered just to be lost again. Still others have proven to be hoaxes, while others remain hidden awaiting discovery. This is the story of a quest for one such treasure, portions of the ransom of the Inca Atahualpa purportedly spirited into an obscure mountainous region of Ecuador known as the Llanganatis by Atahualpa's half-brother General Rumiñahui in the year 1534. Treasure stories like any story, have a beginning, middle and an end. Throughout any story there can be misdirection and misinformation, but the paranoia, greed and lust associated with possessing secrets associated with a lost treasure deposit appears to amplify a storyteller's incentive to hide and obscure the complete truth through misinformation and misdirection. For this reason, the closer one can get to a first person narrative, the closer one gets to the truth. Previously, Commander Dyott's involvement in the story relied on third, fourth and fifth hand accounts that increasingly blurred the lines between fact and fiction. Now we have the ability to bring everything back into focus with first and second hand accounts. Dyott's account will not be paraphrased, but background information and clarification will be provided in order that the circumstances that form the setting for events, statements and ideas, can be fully understood and assessed. For the first time in print, posthumously related through extensive personal correspondence, George M. Dyott and the "family in New England" expose their involvement in a Quest for Inca Gold, Atahualpa's treasure. Once and for all the fog of misinformation, misdirection and literary license which has obscured the truth for decades shall be lifted. With the characters unveiling the story in their own words as it developed, through Commander Dyott's Llanganati expedition of 1947, the reader is provided an experience like none other. Whether the reader has any previous knowledge of the story of Atahualpa's ransom and the quest for his treasure, or is just discovering the story for the first time is irrelevant. The intriguing story about to be told provides sufficient background information and new evidence that exposes a different version of events. Regardless if you are an active explorer, treasure hunter, historian or armchair adventurer, the true story of Commander Dyott's journey into the unknown awaits within.

This book explores two basic questions regarding constitutional theory. First, in view of a commitment to democratic self-rule and widespread disagreement on questions of value, how is the creation of a legitimate constitutional regime possible? Second, what must be true about a constitution if the regime that it supports is to retain its claim to legitimacy? Howard Schweber shows that the answers to these questions appear in a theory of constitutional language that combines democratic theory with constitutional philosophy. The creation of a legitimate constitutional regime depends on a shared commitment to a particular and specialized form of language. Out of this simple observation, Schweber develops arguments about the characteristics of constitutional language, the necessary differences between constitutional language and the language of ordinary law or morality, as well as the authority of officials such as judges to engage in constitutional review of laws.

In The Tolerant Society, Bollinger offers a masterful critique of the major theories of freedom of expression, and offers an alternative explanation. Traditional justifications for protecting extremist speech have turned largely on the inherent value of self-expression, maintaining that the benefits of the free interchange of ideas include the greater likelihood of serving truth and of promoting wise decisions in a democracy. Bollinger finds these theories persuasive but inadequate. Buttrressing his argument with references to the Skokie case and many other examples, as well as a careful analysis of the primary literature on free speech, he contends that the real value of toleration of extremist speech lies in the extraordinary self-control toward antisocial behavior that it elicits: society is stengthened by the exercise of tolerance, he maintains. The problem of finding an appropriate response -- especially when emotions make measured response difficult -- is common to all social interaction, Bollinger points out, and there are useful lesons to be learned from withholding punishment even for what is conceded to be bad behavior.

Northrop Frye’s The Secular Scripture was first published in 1976 and was soon recognized as one of his most influential works, reflecting an extensive development of Frye’s thoughts about romance as a literary form. This new edition in the Collected Works of Northrop Frye series brings The Secular Scripture together with thirty shorter pieces pertaining to literary theory and criticism from the last fifteen years of Frye’s life. Frye’s study illuminates the enduring attraction and deep human significance of the romance genre in all its forms. He provides a unique perspective on popular fiction and culture and shows how romance forms have, by their very structural and conventional features, an ability to address both specific social concerns and deep and fundamental human concerns that span time and place. In distinguishing popular from elite culture, Frye insists that they are both ultimately two aspects of the same “human compulsion to create in the face of chaos.” The additional late writings reflect Frye’s sense at the time that he was working “toward some kind of final statement,” which eventually saw the light of day, only months before his death, as Words with Power (1990).

One of the very best must-read SF novels of all time.