World History Philosophy

All effective debaters, whether they know it or not, employ Aristotle's 3 basic principles of effective argument that form the spine of Rhetoric. In Poetics, Aristotle draws a dramatic distinction between poetry and history. This collection also includes Aristotle's body of work that has come to be identified as Logic.

Published in 1797, the Critique of Pure Reason is considered to be one of the foremost philosophical works ever written. In the Critique of Pure Reason, Immanuel Kant explores the foundation of human knowledge and its limits, as well as man's ability to engage in metaphysics.

Born over 2,400 years ago, warrior, thinker, and leader Sun Tzu lived during a time of great internecine conflict in China. A classic of Chinese literature, Art of War reveals the strategies, tactics, and insights that lead to success. Mastery of warfare and the maintenance of power are the most important values in Sun's philosophy, without which there can be no peace or life.

In the early 1800s, a century before there was any concept of the gene, physicians in insane asylums began to record causes of madness in their admission books. Almost from the beginning, they pointed to heredity as the most important of these causes. As doctors and state officials steadily lost faith in the capacity of asylum care to stem the terrible increase of insanity, they began emphasizing the need to curb the reproduction of the insane. They became obsessed with identifying weak or tainted families and anticipating the outcomes of their marriages.

Like the alphabet, the calendar, or the zodiac, the periodic table of the chemical elements has a permanent place in our imagination. But aside from the handful of common ones (iron, carbon, copper, gold), the elements themselves remain wrapped in mystery. We do not know what most of them look like, how they exist in nature, how they got their names, or of what use they are to us.

At the core of this ancient strategy manual is the understanding that conflict is an inescapable part of human life. Since, as Sun Tzu teaches, aggression and response in kind can lead only to destruction, we must learn to work with conflict in a more profound and effective way. Crucial to this strategic vision is knowledge - especially self-knowledge - and a view of the whole that seeks to bring conflicting views into a larger perspective.

On Liberty is an 1859 philosophical treatise by the English philosopher John Stuart Mill (1806 - 1873) which applies an ethical system of utilitarianism to society and the state. Mill starts with a brief overview of the meaning of liberty and proffers his basic argument in favor of liberty for the individual, to the degree that it harms no one else. The value of liberty of opinion and liberty of action are set forth in two chapters.

A Thousand Small Sanities is a manifesto rooted in the lives of people who invented and extended the liberal tradition. Taking us from Montaigne to Mill, and from Middlemarch to the civil rights movement, Adam Gopnik argues that liberalism is not a form of centrism, nor simply another word for free markets, nor merely a term denoting a set of rights. It is something far more ambitious: the search for radical change by humane measures. Gopnik shows us why liberalism is one of the great moral adventures in human history.

When Hitler came to power in the 1930s, Germany had led the world in science, mathematics, and technology for nearly four decades. But while the fact that Hitler swiftly pressed Germany's scientific prowess into the service of a brutal, racist, xenophobic ideology is well known, few realize that German scientists had knowingly broken international agreements and basic codes of morality to fashion deadly weapons even before World War I.

Throughout the course, students learn that most of the great scientists who lived from AD 500 to the end of this time period were devout Christians who did science because they thought they could learn more about God by studying his handiwork.

This is Buber's landmark work in psychology and philosophy as well as in religion.

After the Berlin Wall fell, a group of Christian colleges in the US seized the opportunity to begin strategic faculty and student exchanges with universities inside the Soviet Union. They could not have foreseen the doors that would open next. During a 1990 visit to Russia, John Bernbaum and his colleagues received a surprising invitation from a Russian government official: come help build a faith-based university in Moscow. Thus, after 70 years of fierce religious persecution under communism, the Russian-American Christian University (RACU) was born.

Author Kurt C. Schlichting tells the story of the Manhattan waterfront as a struggle between public and private control of New York's priceless asset. Nature provided New York with a sheltered harbor but presented the city with a challenge: to find the necessary capital to build and expand the maritime infrastructure. From colonial times until after the Civil War, the city ceded control of the waterfront to private interests, excluding the public entirely and sparking a battle between shipping companies, the railroads, and ferries for access to the waterfront.

The sublime evokes our awe, our terror, and our wonder. Applied first in ancient Greece to the heights of literary expression, in the 18th century the sublime was extended to nature and to the sciences, enterprises that viewed the natural world as a manifestation of God's goodness, power, and wisdom. In The Scientific Sublime, Alan Gross reveals the modern-day sublime in popular science. He tells how the great popular scientists of our time evoke the sublime in response to fundamental questions: How did the universe begin? How did life? How did language?

To understand something, you need to know its history. Right? Wrong, says Alex Rosenberg in How History Gets Things Wrong. Feeling especially well-informed after reading a book of popular history on the best-seller list? Don't. Narrative history is always, always wrong. It not just incomplete or inaccurate but deeply wrong, as wrong as Ptolemaic astronomy. We no longer believe that the earth is the center of the universe. Why do we still believe in historical narrative? Our attachment to history as a vehicle for understanding has a long Darwinian pedigree and a genetic basis.

Although it was originally published in 1892, Early Greek Philosophy by John Burnet remains unquestionably one of the most respected and admired surveys of the pre-Socratics. It is an illuminating springboard into classical Greek philosophy.

Richard Dawkins, author of The God Delusion and a life-long committed Darwinist, abridges and reads this special audio version of Charles Darwin's famous book. A literally world-changing book, Darwin put forward the anti-religious and scientific idea that humans in fact evolved over millions of generations from animals, starting with fish, all the way up through the ranks to apes, then to our current form.

King Arthur is probably the most famous and certainly the most legendary medieval king. From the early ninth century through the middle ages, to the Arthurian romances of Victorian times, the tales of this legendary figure have blossomed and multiplied. And in more recent times, there has been a continuous stream of books claiming to have discovered the "facts" about, or to unlock the secret or truth behind, the "once and future king". Broadly speaking, there are two Arthurs.

In recent decades, we have witnessed an explosion in the number of visual images we encounter, as our lives have become increasingly saturated with screens. From Google Images to Instagram, video games to installation art, this transformation is confusing, liberating and worrying all at once, since observing the new visuality of culture is not the same as understanding it.

Richard J. Evans shows us how historians manage to extract meaning from the recalcitrant past. To materials that are frustratingly meager, or overwhelmingly profuse, they bring an array of tools that range from agreed-upon rules of documentation to the critical application of social and economic theory, all employed with the aim of reconstructing a verifiable, usable past. Evans defends this commitment to historical knowledge from the attacks of postmodernist critics who deny the possibility of achieving any kind of certain knowledge about the past.