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In this original and illuminating study, Mark Knights reveals how the political culture of the eighteenth century grew out of earlier trends and innovations. Arguing that the period 1675-1720 needs to be seen as the second stage of a seventeenth-century revolution that ran on until c.1720, the book traces the development of the public as an arbiter of politics, the growth of a national political culture, the shift towards a representative society, a crisis of public discourse and credibility, and a political enlightenment rooted in local and national partisan conflict.

In this original and illuminating study, Mark Knights reveals how the political culture of the eighteenth century grew out of earlier trends and innovations. Arguing that the period 1675-1720 needs to be seen as the second stage of a seventeenth-century revolution that ran on until c.1720, the book traces the development of the public as an arbiter of politics, the growth of a national political culture, the shift towards a representative society, a crisis of public discourse and credibility, and a political enlightenment rooted in local and national partisan conflict.

In this original and illuminating study, Mark Knights reveals how the political culture of the eighteenth century grew out of earlier trends and innovations. Arguing that the period 1675-1720 needs to be seen as the second stage of a seventeenth-century revolution that ran on until c.1720, the book traces the development of the public as an arbiter of politics, the growth of a national political culture, the shift towards a representative society, a crisis of public discourse and credibility, and a political enlightenment rooted in local and national partisan conflict.

Soul Thieves: The Appropriation and Misrepresentation of African American Popular Culture is a timely and engaging multidisciplinary collection of essays that examines both historically and contemporary manifestations of appropriated and commodified forms of African American popular culture.  The book includes analyses of the misuse and in some cases outright abuse of black popular culture through various genres.  Hip hop is, and has been, one of the most dominant African American popular culture creations and is denoted in many of the offerings in this volume; however, Soul Thieves is a historically inclusive documentation of the misappropriation of black popular culture, thus spanning other areas and genres besides the contemporary and current craze including music, dance, television, film, fashion and beauty, sports, and popular fiction.  This book documents that historically African Americans have been in the forefront in the creation of American popular culture.

In this original and illuminating study, Mark Knights reveals how the political culture of the eighteenth century grew out of earlier trends and innovations. Arguing that the period 1675-1720 needs to be seen as the second stage of a seventeenth-century revolution that ran on until c.1720, the book traces the development of the public as an arbiter of politics, the growth of a national political culture, the shift towards a representative society, a crisis of public discourse and credibility, and a political enlightenment rooted in local and national partisan conflict.

In a devastating critique Raymond Tallis exposes the exaggerated claims made for the ability of neuroscience and evolutionary theory to explain human consciousness, behaviour, culture and society.While readily acknowledging the astounding progress neuroscience has made in helping us understand how the brain works, Tallis directs his guns at neuroscience’s dark companion – "Neuromania" as he describes it – the belief that brain activity is not merely a necessary but a sufficient condition for human consciousness and that consequently our everyday behaviour can be entirely understood in neural terms. With the formidable acuity and precision of both clinician and philosopher, Tallis dismantles the idea that "we are our brains", which has given rise to a plethora of neuro-prefixed pseudo-disciplines laying claim to explain everything from art and literature to criminality and religious belief, and shows it to be confused and fallacious, and an abuse of the prestige of science, one that sidesteps a whole range of mind–body problems. The belief that human beings can be understood essentially in biological terms is a serious obstacle, argues Tallis, to clear thinking about what human beings are and what they might become. To explain everyday behaviour in Darwinian terms and to identify human consciousness with the activity of the evolved brain denies human uniqueness, and by minimising the differences between us and our nearest animal kin, misrepresents what we are, offering a grotesquely simplified and degrading account of humanity. We are, shows Tallis, infinitely more interesting and complex than we appear in the mirror of biologism.Combative, fearless and always thought-provoking, Aping Mankind is an important book, one that scientists, cultural commentators and policy-makers cannot ignore.

Catholic and Orthodox bibles contain seven Old Testament books that are missing in most modern Protestant bibles. Catholics call these books (Sirach, Wisdom, Tobit, Judith, Baruch, 1st and 2nd Maccabees, as well as sections in Esther and Daniel) the Deuterocanon. Protestants, however, reject their inspiration and canonicity and call them the "Apocrypha." But why are these books rejected? 15 Myths, Mistakes, and Misrepresentations about the Deuterocanon explores some of the most common (and the most interesting) erroneous reasons offered as to why these books should be denied a place in the Protestant Bible. The topics range from false claims about how and why the rabbis rejected these books in the first century to whether the Council of Trent's affirmation of their inspiration in the fifteenth century was arbitrary and lacked competent scholars to make such a decision.

Many sincere, Bible-believing Christians are Calvinists only by default. Thinking that the only choice is between Calvinism (with its presumed doctrine of eternal security) and Arminianism (with its teaching that salvation can be lost), and confident of Christ's promise to keep eternally those who believe in Him, they therefore consider themselves to be Calvinists.   It takes only a few simple questions to discover that most Christians are largely unaware of what John Calvin and his early followers of the sixteenth and seventeenth centuries actually believed and practiced. Nor do they fully understand what most of today's leading Calvinists believe.   Although there are disputed variations of the Calvinist doctrine, among its chief proponents (whom we quote extensively in context) there is general agreement on certain core beliefs. Many evangelicals who think they are Calvinists will be surprised to learn of Calvin's belief in salvation through infant baptism and of his grossly un-Christian behavior, at times, as the "Protestant Pope" of Geneva, Switzerland. Most shocking of all, however, is Calvinism's misrepresentation of God, who “is love.”   It is our prayer that this volume will enable readers to examine more carefully the vital issues involved and to follow God's holy Word­—not man’s teachings. "The first edition of this book was greeted by fervent opposition and criticism from Calvinists. In this enlarged and revised edition I have endeavored to respond to the critics." —Dave Hunt

Multitudes of sincere, Bible-believing Christians seem to have accepted Calvinism by default, thinking that their only choice is between a doctrine of eternal security and a doctrine of falling away. How aware are they of what John Calvin and his early followers of the sixteenth and seventeenth centuries actually believed and practiced? Bestselling author and scholar Dave Hunt warns readers about the distorted beliefs of Calvinism, giving them a clearer view of the God whose sovereignty does not diminish His mercy and love.

In this groundbreaking work, social anthropologist David Sneath aggressively dispels the myths surrounding the history of steppe societies and proposes a new understanding of the nature and formation of the state. Since the colonial era, representations of Inner Asia have been dominated by images of fierce nomads organized into clans and tribes―but as Sneath reveals, these representations have no sound basis in historical fact. Rather, they are the product of nineteenth-century evolutionist social theory, which saw kinship as the organizing principle in a nonstate society.Sneath argues that aristocratic power and statelike processes of administration were the true organizers of life on the steppe. Rethinking the traditional dichotomy between state and nonstate societies, Sneath conceives of a "headless state" in which a configuration of statelike power was formed by the horizontal relations among power holders and was reproduced with or without an overarching ruler or central "head." In other words, almost all of the operations of state power existed at the local level, virtually independent of central bureaucratic authority. Sneath's research gives rise to an alternative picture of steppe life in which aristocrats determined the size, scale, and degree of centralization of political power. His history of the region shows no clear distinction between a highly centralized, stratified "state" society and an egalitarian, kin-based "tribal" society. Drawing on his extensive anthropological fieldwork in the region, Sneath persuasively challenges the legitimacy of the tribal model, which continues to distort scholarship on the history of Inner Asia.

In this groundbreaking work, social anthropologist David Sneath aggressively dispels the myths surrounding the history of steppe societies and proposes a new understanding of the nature and formation of the state. Since the colonial era, representations of Inner Asia have been dominated by images of fierce nomads organized into clans and tribes―but as Sneath reveals, these representations have no sound basis in historical fact. Rather, they are the product of nineteenth-century evolutionist social theory, which saw kinship as the organizing principle in a nonstate society.Sneath argues that aristocratic power and statelike processes of administration were the true organizers of life on the steppe. Rethinking the traditional dichotomy between state and nonstate societies, Sneath conceives of a "headless state" in which a configuration of statelike power was formed by the horizontal relations among power holders and was reproduced with or without an overarching ruler or central "head." In other words, almost all of the operations of state power existed at the local level, virtually independent of central bureaucratic authority. Sneath's research gives rise to an alternative picture of steppe life in which aristocrats determined the size, scale, and degree of centralization of political power. His history of the region shows no clear distinction between a highly centralized, stratified "state" society and an egalitarian, kin-based "tribal" society. Drawing on his extensive anthropological fieldwork in the region, Sneath persuasively challenges the legitimacy of the tribal model, which continues to distort scholarship on the history of Inner Asia.

Many sincere, Bible-believing Christians are Calvinists only by default. Thinking that the only choice is between Calvinism (with its presumed doctrine of eternal security) and Arminianism (with its teaching that salvation can be lost), and confident of Christ's promise to keep eternally those who believe in Him, they therefore consider themselves to be Calvinists.   It takes only a few simple questions to discover that most Christians are largely unaware of what John Calvin and his early followers of the sixteenth and seventeenth centuries actually believed and practiced. Nor do they fully understand what most of today's leading Calvinists believe.   Although there are disputed variations of the Calvinist doctrine, among its chief proponents (whom we quote extensively in context) there is general agreement on certain core beliefs. Many evangelicals who think they are Calvinists will be surprised to learn of Calvin's belief in salvation through infant baptism and of his grossly un-Christian behavior, at times, as the "Protestant Pope" of Geneva, Switzerland. Most shocking of all, however, is Calvinism's misrepresentation of God, who “is love.”   It is our prayer that this volume will enable readers to examine more carefully the vital issues involved and to follow God's holy Word­—not man’s teachings. "The first edition of this book was greeted by fervent opposition and criticism from Calvinists. In this enlarged and revised edition I have endeavored to respond to the critics." —Dave Hunt

This much-needed book provides honest, clear, and helpful medical information for older adults and their caregivers, written in an easily understandable language.· Contributions from 20 distinguished physicians from Harvard Medical School and quotes and other material from more than 100 original papers to ensure scientific accuracy and up-to-date context· Case examples that help explain material and bring the advice to life

In this book, Roger Olson sets forth classical Arminian theology and addresses the myriad misunderstandings and misrepresentations of it through the ages. Irenic yet incisive, Olson argues that classical Arminian theology has a rightful place in the evangelical church because it maintains deep roots within Reformational theology, even though it maintains important differences from Calvinism. Myths addressed include: Myth 1: Arminian Theology Is the Opposite of Calvinist/Reformed Theology Myth 2: A Hybrid of Calvinism and Arminianism Is Possible Myth 3: Arminianism Is Not an Orthodox Evangelical Option Myth 4: The Heart of Arminianism Is Belief in Free Will Myth 5: Arminian Theology Denies the Sovereignty of God Myth 6: Arminianism Is a Human-Centered Theology Myth 7: Arminianism Is Not a Theology of Grace Myth 8: Arminians Do Not Believe in Predestination Myth 9: Arminian Theology Denies Justification by Grace Alone Through Faith Alone Myth 10: All Arminians Believe in the Governmental Theory of the Atonement

Vickers argues that all of the several schools of Shakespeare criticism today, each proclaiming their own rightness and everyone else's wrongness, distort the text by omission and misrepresentation. He refutes the iconoclastic ideas from Paris of the 1960s, which he blames for the whole mess, then explains the theoretical basis of deconstructionism, feminism, new historicism, cultural materialism, and psychoanalytic Marxist and Christian interpretations, and who how each is biased and fragmentary. Annotation copyright Book News, Inc. Portland, Or.

By my title, "Anything That's Peaceful," I mean let anyone do anything he pleases that's peaceful or creative; let there be no organized restraint against anything but fraud, violence, misrepresentation, predation; let anyone deliver mail or ...

The True Spirit and Original Intent of Treaty 7 is based on the testimony of over 80 elders from the five First Nations involved in Treaty 7 - the Bloods, Peigans, Siksika, Stoney, and Tsuu T'ina. Their recollections highlight the grave misconceptions and misrepresentations between the two sides, due in part to inadequate interpretation and/or deliberate attempts to mislead. The elders consistently report that the treaty as they understood it was a peace treaty, not a surrender of land, and that they had agreed to "share" the land with the white newcomers in exchange for resources to establish new economies - education, medical assistance, and annuity payments. The book provides both a historical overview of Treaty 7 and an analysis of the literature on treaties generally and Treaty 7 specifically. It makes clear that different agendas, different languages, and different world views affected each side's interpretation of events. This review of the events and interpretations surrounding Treaty 7 takes place at a time when aboriginal and indigenous peoples all over the world are re-evaluating their relationships with imperial powers. It was undertaken in good faith in hopes that it will begin a dialogue that can alter the dominant discourse of Euro-Canadian society, which has been so damaging to aboriginal people.

ContentsIntroduction by Marc Bayard Preface by the author Why Punk: Background comparisons with previous art movements; some defining characteristics of punk. Media Misrepresentations: How television, glossy magazines, and mindless mass media have done their best to defang the beast. Skinheads: Who they are, where they're from and do they have to do with punk anyway. Intra-Movement Communication: Fanzines-communcation from the Xerox machine to the underground. Anarchism: An alternative to existing systems. What it is and why it is embraced by punks all over the world. The failure of "bought and paid for" politicians has ensured a counterculture receptive to the idea that we would be better off without these vampires. Gender Issues: Sexism, feminism and open homosexuality. Environmentalism and Ecological Concerns: The ideas and techniques of Earth First, ALF, and others have found a comfortable home in the punk scene. Straight Edge: A movement that went from being a minor threat to a convervative, conformist no threat. DIY Bibliography

A report on misrepresentation and irresponsibility in the prescription drug industry