european
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The Grandfather of air combat.
have not read it yet, but would like to.
The Best WWI Book Ever Written
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Silent revolution
Good Luck
The most wonderful book on 18th century fashion
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Breathless poetry
Antinomies....Like his contemporaries, Milosz is a child of dualities and contradictions, as he discloses in Unattainable Earth: "Sometimes believing, sometimes not believing, / With others like myself I unite in worship." Though "loyal and disloyal," he performs what is in itself an act of affirmation. One reason for such tensions must be his recognition that we are "In an intermediary phase, after the end of one era and before the beginning of a new one." In another entry he writes, "There is only one theme: an era is coming to an end which lasted nearly two thousand years, when religion had primacy of place in relation to philosophy, science and art. . . ." Milosz recognizes the validity of his own honest doubts and the abyss of evil and historical calamity that is swallowing everything before it, yet he does so while continuing to "unite in worship." Similarly, in "Lecture V" of The Collected Poems, the persona affirms "We plod on with hope," and then allows, "And now let everyone / Confess to himself. eHas he risen?' eI don't know.'" It was perhaps these lines that led Pope John Paul II to say to Milosz, as he reports in A Year of the Hunter, "You always take one step forward and one step back." In an essay in New Perspectives Quarterly, Milosz describes himself as a believer, while in A Year of the Hunter he refers to an experience in church on Palm Sunday as an "intuitive understanding that Christ exists." These contradictions achieve their fullest expression in "Two Poems" in Provinces: The first poem celebrates earthly life and its values, while the second poem, "A Poem for the End of the Century," bitterly, ironically recalls the religious past. Of these two contrasting poems, Milosz writes in a headnote that "taken together" they "testify to my contradictions, since the opinions voiced in one and the other are equally mine." To highlight either side over the other would be a distortion of his psyche. Milosz conveyed his complexity to the Pope when he replied, "Can one write religious poetry in any other way today?" I have often thought of Virginia Woolf's Mr. Ramsay in To The Lighthouse, ascending the island rocks, exclaiming, in one of the most poignant settings of modern literature, "There is no God."
Perhaps because Milosz perceives our age as an intermediary one, he finds it more possible than most poets to hold out hope for the future. His hope, though, as we have seen, is not naive, foolish, or unaware of the incessant disintegration. It is that of one tried by experience, who yet believes there are reasons for such a poem as "Thankfulness." To give "thanks for good and ill" manifests a trust that transcends our usual human self-centeredness and that submits to the power of the mystery of being, a trust that acknowledges in another poem "They are incomprehensible, the things of this earth." Such trust is also the prerequisite to finding "Eternal light in everything on earth." Although from the viewpoint of traditional Catholic belief some might think such lines are suffused with vague gnosticism, accuse him of having fallen off from the faith, of "willing belief," as he says of himself in The Land of Ulro, one must recognize the honest complexity of his commitment if one wishes to confront, as he has, the undeniable damage that has been visited upon all organized forms of religion and government during the modern era.
In reference to religion, while recognizing the undeniable damage, Milosz has often expressed his skepticism and uneasiness with Catholicism. Although he seems to favor at times reversion to Catholicism, suggests he himself is a heretic, harbors the conceit of possessing the true truth among the great religions, he also writes of going "forward, but on a different track," of a "new vision," "a new awareness," "new perspectives," as in A Year of the Hunter:
Why should we shut our eyes and pretend, rejecting theobvious, that Ancient Rome is again in decline, and this time it's not pagan Rome under the blows of Christianity, but the Rome of the monotheists' God? Since this, and nothing else, is the undeclared theme of contemporary poetry in various languages, obviously this conflict has already crossed the threshold of universal consciousness. . . . Perhaps . . . new perspectives will open up . . . . Milosz has worked more deeply with the spiritual dislocations of modern life than any other poet of the twentieth century since T. S. Eliot.
In regard to government, Milosz's experience prepared him to understand where we have been and where we are going in a manner unique among modern poets. All the more eloquently rings his plea in his Nobel Lecture for sanity eventually to prevail among the nations of the earth:
We realize that the unification of our planet is in the making, and we attach importance to the notion of international community. The days when the League of Nations and the United Nations were founded deserve to be remembered.
This realization of the importance of international community can be found throughout his writings. Its source, beyond his own experience, was, by his own testimony, his uncle, Oscar Milosz, poet and seer, who predicted the "triumph of the Roman Catholic Church." Narrow Catholic hopes aside, history, lower case, moves toward the vindication of both of them, as well as of all those who have stood throughout this century for the further development of international institutions through which the nations may cooperate for the protection of the weak and vulnerable, for the protection of the little ones. If "There are no direct lessons that American poets can learn from Milosz," the fault lies entirely with us and the age of academic criticism that has almost strangled the life out of poetry.
Perhaps even worthy of "wise"
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Romanesque: Architecture, Sculpture, Painting
great for the coffee table
A must-have for fans of Romanesque architecture!
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Superb demolition of the EUTHIS BRILLIANT book is a devastating exposure of the pretensions of those who want to rule Europe. It shows that the attempts to achieve monetary and economic union, and consequently political union, are bad for us. They will not bring monetary stability, economic growth or political harmony. Instead they will destabilise currencies, reduce growth and promote hatred between the nations of Europe.
Economic and Monetary Union (EMU) is supposed to build on the experience of the Exchange Rate Mechanism (ERM). Britain's membership of the ERM forced us into a disastrous and quite unnecessary recession. After two years of suffering, Major said in July 1992 that Britain would soon be the leader of the ERM. Two months later, we were well out of it, and ERM had bermbed, as Jacques Clouseau, Major's mentor, would say.
ERM constrained British Government policy on non-monetary matters too. The Government appeased Spain over the fishing dispute to keep Spain happy about the sterling/peseta rate. So the Common Fisheries Policy, so damaging to Britain's fishing industry, is not an isolated EU aberration: it stems from the whole logic of economic and monetary union.
The ERM was described as the Eternal Recession Mechanism; EMU is likely to be Even More Useless. The ERM kept the poor countries poor; it did not help them to converge; it certainly did not help them to meet the Maastricht criteria. Spain's experience of ERM was catastrophic: 22% unemployed. The ERM forced Denmark into recession: unemployment doubled to 12%, the budget was slashed, and investment, output and wages all fell. In the ERM, Ireland's unemployment soared from 11% to 23%. ERM subordinated nations' economic interests to minorities' foreign policy goals: ruling class interests dominated working class interests. Some still claim that ERM and EMU could control capital, but actually they were and are attacks on the working class.
A 1992 report by the Monetary Committee, which advises the EU's Council of Ministers, admitted that ERM did not stabilise prices or money and did not reduce inflation. Perhaps it was after all just a tool for moving countries towards political union.
The book also depicts the present dangerous struggle between the French and German ruling classes for control over the proposed institutions of a single European state. Germany is determined to keep the Deutschmark and the Bundesbank: it wants EMU so that it can assimilate other countries into an expanded Deutschmark zone. France wants a new currency and wants to get its hands on the Bundesbank; it pushed for the Maastricht Treaty, which would destroy the Deutschmark. Who would control Europe's currency? Who would control the proposed new European Central Bank? Germany or France?
As Wilhelm Nolling, a Bundesbank Council member, said: "We should be under no illusion - the present controversy over the new European monetary order is about power, influence and the pursuit of national interests."
They are already fighting about the 1996 InterGovernmental Conference. Germany wants the economic criteria for EMU met as soon as possible: it insists that economic convergence must precede monetary union. France wants the earliest possible date for monetary union, believing that monetary union would produce economic convergence. Both are wrong of course: convergence cannot and will not be achieved, either way.
EMU's implications are universally unpopular. The workers of France, Italy and Belgium are striking against the EU's schemes. The Austrian Government fell in October, unable to pass the EU-required budget.
We can see both from ERM's effects, and from the effects of the attempted imposition of the Maastricht criteria, how damaging membership of EMU would be. It would cause, as intended, a permanent lowering of wages, a permanently higher level of unemployment, and massive cuts in public spending.
Connolly sums up: "My central thesis is that the ERM and EMU are not only inefficient but also undemocratic: a danger not only to our wealth but to our freedoms and ultimately, our peace. The villains of the story - some more culpable than others - are bureaucrats and self-aggrandizing politicians. The ERM is a mechanism for subordinating the economic welfare, democratic rights and national freedom of citizens of the European countries to the will of political and bureaucratic elites whose power-lust, cynicism and delusions underlie the actions of the vast majority of those who now strive to create a European superstate. The ERM has been their chosen instrument, and they have used it cleverly."
OverwhelmingIf you support the European Community, reading this book will change your mind -- if you dare read it.
Excellent
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Really Nice Coffe-Table BookBut this book has its weaker points. Mr. Christopher Wood does not specify what he means by "Pre-Rafaelite style"; sometimes it appears as he only means close adherence to nature and precise detailing. But what would he say then about German Biedermeier or French Neo-Grecs? The text overall is too smooth, it does not take into consideration newer approaches to art history (Norman Bryson's studies of pictures as sign systems, for example). So if you want a problem book, a challenging essay, you better look to Elizabeth Prettejohn's study. This one is just an introductory survey aimed at a general reader -- but a pretty good introduction, I might add.
Best Pictures AwardWhen I bought this book I had not intended to read much of the text. I was primarily attracted to the beautiful pictures in the book, which I hope to learn from. It turns out that Christopher Wood's rendition of the biographies of these remarkable group of mid- to late 19th century English artists was exceptionally well weaved and readable. I got a very good education on the history of the Pre-Rephaelite art with fascinating details of the lives of the key players and, of course, beautiful, large-format reproduction of their best work.
I came across a number of books on this subject. Some have better and more detail prose, but none comes close to this one in terms selection and the quality of reproduction of the pictures.
The Best Art Book Available on the Pre-RaphaelitesIf you have even the slightest interest in Pre-Raphaelite art, you simply must own this book. It's both the PRB Primer and Bible, as far as I'm concerned.

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The Book to Have on the Soviet Spy RingIt clarifies in an easy and readable manner the significance of codes the ring used, (Werther was not a person, but a 'cover code' signifying the text info. was army related. 'Cover code' Olga was info. about the Luftwaffe). It also shows the breadth and depth of the 'underground' of people involved in destroying the Nazi regime, Communist and non-Communist. (Rossler was a right-wing conservative).
Drawn from sources recently made available from the ex-Soviet state, interviews with survivors, and established known data from the War, it puts to 'lie' the historically flawed book "Hitler's Traitor" by Kilzer and shows him to be a 'sensationalist' whose book should be in the 'fiction' classification.
truthfull telling of spy ring
Gripping,top-notch book. Reads like a fast-paced thriller.
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Fantastic look at Rome's treasuresThe reason why I rated this four stars instead of five, is because the book could have covered more buildings of Rome, and all in all, the architecture side seems a little poorer than the art side. Further, the contents of the Vatican museums are not given enough justice.
Overall however, this is the sort of book one would expect to find in the reference section of a top class library, and yet it is a bargain. It is an excellent overview of Rome, and a good starting point for those who want to go further in their study of the topics covered. At this price you will not be disappointed, and I recommend this work.
pound for pound, the best memories of rome
Susan's Inside Report
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Kinds of valuePossibly taking for granted that the reader knows all about the first mode, and admiring him in the second and third, Annie Le Brun gives him passionate, perhaps excessive, praise in the fourth.
Le Brun presents Sade as driven to search for the truth, however politically incorrect, about human motives and human relations. He goes the Enlightenment one better: not content with his contemporaries' unmasking of the deceptions of religion, he proceeds to unmask their backstops in economics, convention, public opinion, ideology, law, and government.
In A Treatise of Human Nature (1739), Hume declares with straightforward good humor that reason is the servant of the passions and can never be anything else. Sade plays out the implications of seeing this, and those of refusing to see it: everything that happens in the human world is driven by the personal desires (acknowledged or disguised) of the people involved, plus chance--but we are surrounded by constant efforts to wrap veils of hypocrisy around this fact.
Sade is out to cut those veils away. He insists that we are a part of, not above, nature. He focuses on sex as the field of our most powerful, and most veiled, desires. Through literary means ranging from philosophical discourse to shock therapy, he wants to make us face the reality of the physical world (and the reality of our own wishes) and reject the high-sounding abstractions that issued, before Sade's eyes, in the free use of the guillotine. Le Brun notes that Sade opposed capital punishment, at considerable risk to his own head. (To suggest the kind of argument he might have made: when a government denies its citizens the right to kill but claims that right for itself, it is claiming to stand above the people--when in fact it is a creature of the people and its "moral authority" is only power, the combination of majority rule and force.)
For Le Brun, Sade's mission is to free us to face the facts of spontaneous, individual human desire and its fate in the world of nature. This drive to clarity makes him a worthy member of a tradition that includes Machiavelli, La Rochefoucauld, Nietzsche, Freud, Rimbaud, and the surrealists. We might also add Stanley Milgram, whose book Obedience to Authority shows how fragile is the veneer of enlightened morality in the life of everyday people.
Le Brun considers earlier critics of Sade, pointing out how they shy away from, or bury under "blind erudition," certain aspects of his work. She herself occasionally falls into obscurity, and the translation suffers a bit from lack of close proofreading. But these flaws are minor beside the surprises and insights that appear on nearly every page. The book makes a passionate, if not entirely convincing, case for Sade as one of the greatest French writers, one whose challenge those who want to live without veils must face. It gets five stars, not because it is necessarily right, but because it is the work of a writer for whom writing is life itself.
A sympathetic and thorough confrontation with SadeSade is loathed by Christians for having relentlessly exposed the puerilities and absurdities of Christian belief. He is also loathed by those in the grip of an egalitarian ideology which absurdly supposes that all people are equal, when nothing could be more obvious than that people are highly unequal, and who therefore cannot forgive Sade for being an aristocrat and acting like one. He is loathed by many for being a 'libertine;' for, in other words, not suppressing the sexual side of his nature like everyone else. He is loathed too by the conventional and pusillanimous who despise him for being a man of bold and independent thought who dared to think differently. He is also, of course, disliked by people who simply don't understand him. Take away the Christians, the egalitarians, the puritans, the narrow-minded, and the unimaginative and literal-minded, and very few are left.
Of those who do not actively detest Sade, I have found only a handful who may be said to have made successful attempts to bring the real Sade before us. Among them I would count Annie Le Brun, Rikki Ducornet, Octavio Paz, Yukio Mishima, Guy Endore, Thomas Moore, and Jean Pelhan (though there are occasional fine observations in others).
Le Brun's book, originally published as 'Soudain un bloc d'abime, Sade,' 1986, is to my mind the single finest study of Sade that we have yet seen. It provides a sympathetic and thorough confrontation with Sade, and with the full implications of Sade. If you have time for only one critical study of Sade, it should be that of Annie Le Brun.
The most provocative book on Sade in years.
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"If I'm to live without you, let it be hard and bloody"Most importantly, this book is in Spanish and English, so linguistic purists will be able to compare the original with the translation (which for me is also the mark of an excellent book.)
some of the best poems i've read
It'll leave you wondering...