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Werner Scholem never took the easy path. Born in 1895 into the Berlin Jewish middle class, he married a young non-Jewish woman of proletarian background. He was the youngest member of the Prussian Parliament in the 1920s, one of the leaders of the German Communist Party, and the editor of the influential journal The Red Flag. As an outspoken critic of Stalin, he was soon expelled from the party, only to take up a position at the head of a revolutionary Trotskyite faction in the years before 1933. Reviled by the National Socialists as a Communist and a Jew, he was among the first to be arrested when Hitler rose to power and, after a long incarceration, was murdered in Buchenwald.

In Werner Scholem: A German Life Mirjam Zadoff has written a book that is at once a biography of an individual, a family chronicle, and the story of an entire era. It is an account of the ruptures within a society and of the growing insecurity in which German Jews lived between the two world wars—and especially of two brothers who chose opposing paths out of the shared conviction that there was no future for Jews in Germany after the First World War. While Werner pinned his hopes on a universal revolution he would never see, the younger Gerhard emigrated to Palestine where, as Gershom, he would choose revolutionary Zionism and the reanimation of ancient strains of Jewish mysticism.

The shopping mall is both the most visible and the most contentious symbol of American prosperity. Despite their convenience, malls are routinely criticized for representing much that is wrong in America—sprawl, conspicuous consumption, the loss of regional character, and the decline of Mom and Pop stores. So ubiquitous are malls that most people would be suprised to learn that they are the brainchild of a single person, architect Victor Gruen.

An immigrant from Austria who fled the Nazis in 1938, Gruen based his idea for the mall on an idealized America: the dream of concentrated shops that would benefit the businessperson as well as the consumer and that would foster a sense of shared community. Modernist Philip Johnson applauded Gruen for creating a true civic art and architecture that enriched Americans' daily lives, and for decades he received praise from luminaries such as Lewis Mumford, Winthrop Rockefeller, and Lady Bird Johnson. Yet, in the end, Gruen returned to Europe, thoroughly disillusioned with his American dream.

In Mall Maker, the first biography of this visionary spirit, M. Jeffrey Hardwick relates Gruen's successes and failures—his work at the 1939 World's Fair, his makeover of New York's Fifth Avenue boutiques, his rejected plans for reworking entire communities, such as Fort Worth, Texas, and his crowning achievement, the enclosed shopping mall. Throughout Hardwick illuminates the dramatic shifts in American culture during the mid-twentieth century, notably the rise of suburbia and automobiles, the death of downtown, and the effect these changes had on American life. Gruen championed the redesign of suburbs and cities through giant shopping malls, earnestly believing that he was promoting an American ideal, the ability to build a community. Yet, as malls began covering the landscape and downtowns became more depressed, Gruen became painfully aware that his dream of overcoming social problems through architecture and commerce was slipping away. By the tumultuous year of 1968, it had disappeared.

Victor Gruen made America depend upon its shopping malls. While they did not provide an invigorated sense of community as he had hoped, they are enduring monuments to the lure of consumer culture.

Today the name Socrates invokes a powerful idealization of wisdom and nobility that would surprise many of his contemporaries, who excoriated the philosopher for corrupting youth. The problem of who Socrates "really" was—the true history of his activities and beliefs—has long been thought insoluble, and most recent Socratic studies have instead focused on reconstructing his legacy and tracing his ideas through other philosophical traditions. But this scholarship has neglected to examine closely a period of philosophy that has much to reveal about what Socrates stood for and how he taught: the Neoplatonic tradition of the first six centuries C.E., which at times decried or denied his importance yet relied on his methods.

In The Neoplatonic Socrates, leading scholars in classics and philosophy address this gap by examining Neoplatonic attitudes toward the Socratic method, Socratic love, Socrates's divine mission and moral example, and the much-debated issue of moral rectitude. Collectively, they demonstrate the importance of Socrates for the majority of Neoplatonists, a point that has often been questioned owing to the comparative neglect of surviving commentaries on the Alcibiades, Gorgias, Phaedo, and Phaedrus, in favor of dialogues dealing explicitly with metaphysical issues. Supplemented with a contextualizing introduction and a substantial appendix detailing where evidence for Socrates can be found in the extant literature, The Neoplatonic Socrates makes a clear case for the significant place Socrates held in the education and philosophy of late antiquity.

Contributors: Crystal Addey, James M. Ambury, John F. Finamore, Michael Griffin, Marilynn Lawrence, Danielle A. Layne, Christina-Panagiota Manolea, François Renaud, Geert Roskam, Harold Tarrant.

Philosophy of Existence was first presented to the public as a series of lectures invited by The German Academy of Frankfurt. In preparing these lectures Jaspers, whom the Nazis had already dismissed from his professorship at Heidelberg, knew that he was speaking in Germany for the last time. Jaspers used the occasion to offer an account of the cultural and intellectual situation from which existentialism emerged as well as a summary of his own philosophy.

The book serves three purposes today: it brings the many strands of the existential movement into focus; it provides an overview of Jaspers's own philosophical position; and it demonstrates by example that philosophy need not be irrational, antiscientific, journalistic, or homiletic in order to be existential and engagé. In this short book Jaspers provides a corrective for the popular view of existentialism as a pessimistic, irrationalist philosophy. He maintains that it is, rather part of mainstream of Western philosophy—the form that philosophy has taken in our day.

Identity: The Necessity of a Modern Idea is the first comprehensive history of identity as the answer to the question, "who, or what, am I?" It covers the century from the end of World War I, when identity in this sense first became an issue for writers and philosophers, to 2010, when European political leaders declared multiculturalism a failure just as Canada, which pioneered it, was hailing its success. Along the way the book examines Erik Erikson's concepts of psychological identity and identity crisis, which made the word famous; the turn to collective identity and the rise of identity politics in Europe and America; varieties and theories of group identity; debates over accommodating collective identities within liberal democracy; the relationship between individual and group identity; the postmodern critique of identity as a concept; and the ways it nonetheless transformed the social sciences and altered our ideas of ethics.

At the same time the book is an argument for the validity and indispensability of identity, properly understood. Identity was not a concept before the twentieth century because it was taken for granted. The slaughter of World War I undermined the honored identities of prewar Europe and, as a result, the idea of identity as something objective and stable was thrown into question at the same time that people began to sense that it was psychologically and socially necessary. We can't be at home in our bodies, act effectively in the world, or interact comfortably with others without a stable sense of who we are. Gerald Izenberg argues that, while it is a mistake to believe that our identities are givens that we passively discover about ourselves, decreed by God, destiny, or nature, our most important identities have an objective foundation in our existential situation as bodies, social beings, and creatures who aspire to meaning and transcendence, as well as in the legitimacy of our historical particularity.

Queen Isabel of Castile is perhaps best known for her patronage of Christopher Columbus and for the religious zeal that led to the Spanish Inquisition, the waging of holy war, and the expulsion of Jews and Muslims across the Iberian peninsula. In this sweeping biography, newly revised and annotated to coincide with the five-hundredth anniversary of Isabel's death, Peggy K. Liss draws upon a rich array of sources to untangle the facts, legends, and fiercely held opinions about this influential queen and her decisive role in the tumultuous politics of early modern Spain.

Isabel the Queen reveals a monarch who was a woman of ruthless determination and strong religious beliefs, a devoted wife and mother, and a formidable leader. As Liss shows, Isabel's piety and political ambition motivated her throughout her life, from her earliest struggles to claim her crown to her secret marriage to King Fernando of Aragón, a union that brought success in civil war, consolidated Christian hegemony over the Iberian peninsula, and set the stage for Spain to become a world empire.

Western admirers have long seen the Islamic garden as an earthly reflection of the paradise said to await the faithful. However, such simplification, Ruggles contends, denies the sophistication and diversity of the art form. Islamic Gardens and Landscapes immerses the reader in the world of the architects of the great gardens of the Islamic world, from medieval Morocco to contemporary India.

Just as Islamic culture is historically dense, sophisticated, and complex, so too is the history of its built landscapes. Islamic gardens began from the practical need to organize the surrounding space of human civilization, tame nature, enhance the earth's yield, and create a legible map on which to distribute natural resources. Ruggles follows the evolution of these early farming efforts to their aristocratic apex in famous formal gardens of the Alhambra in Spain and the Taj Mahal in Agra.

Whether in a humble city home or a royal courtyard, the garden has several defining characteristics, which Ruggles discusses. Most notable is an enclosed space divided into four equal parts surrounding a central design element. The traditional Islamic garden is inwardly focused, usually surrounded by buildings or in the form of a courtyard. Water provides a counterpoint to the portioned green sections.

Ranging across poetry, court documents, agronomy manuals, and early garden representations, and richly illustrated with pictures and site plans, Islamic Gardens and Landscapes is a book of impressive scope sure to interest scholars and enthusiasts alike.

In the history of planning, the design of an entire community prior to its construction is among the oldest traditions. Iconic Planned Communities and the Challenge of Change explores the twenty-first-century fortunes of planned communities around the world. Drawing on interdisciplinary perspectives, the editors and contributors examine what happened to planned communities after their glory days had passed and they became vulnerable to pressures of growth, change, and even decline.

Beginning with Robert Owen's industrial village in Scotland and concluding with Robert Davis's neotraditional resort haven in Florida, this book documents the effort to translate optimal design into sustaining a common life that works for changing circumstances and new generations of residents. Basing their approach on historical research and practical, on-the-ground considerations, the essayists argue that preservation efforts succeed best when they build upon foundational planning principles, address landscape, architecture, and social engineering together, and respect the spirit of place.

Presenting twenty-three case studies located in six continents, each contributor considers how to preserve the spirit of the community and its key design elements, and the ways in which those elements can be adapted to contemporary circumstances and changing demographics. Iconic Planned Communities and the Challenge of Change espouses strategies to achieve critical resilience and emphasizes the vital connection between heritage preservation, equitable sharing of the benefits of living in these carefully designed places, and sustainable development.

Communities: Bat'ovany-Partizánske, Cité Frugès, Colonel Light Gardens, Den-en Chôfu, Garbatella, Greenbelt, Hampstead Garden Suburb, Jardim América, Letchworth Garden City, Menteng, New Lanark, Pacaembú, Radburn, Riverside, Römerstadt, Sabaudia, Seaside, Soweto, Sunnyside Gardens, Tapiola, The Uplands, Welwyn Garden City, Wythenshawe.

Contributors: Arnold R. Alanen, Carlos Roberto Monteiro de Andrade, Sandra Annunziata, Robert Freestone, Christine Garnaut, Isabelle Gournay, Michael Hebbert, Susan R. Henderson, James Hopkins, Steven W. Hurtt, Alena Kubova-Gauché, Jean-François Lejeune, Maria Cristina a Silva Leme, Larry McCann, Mervyn Miller, John Minnery, Angel David Nieves, John J. Pittari, Jr., Gilles Ragot, David Schuyler, Mary Corbin Sies, Christopher Silver, André Sorensen, R. Bruce Stephenson, Shun-ichi J. Watanabe.

Although world-famous for his novels Sister Carrie and Jennie Gerhardt, Theodore Dreiser was also highly accomplished in journalism, autobiography, and travel writing. In 1919, having recently accepted the publishing contract of a new publisher, Boni and Liveright, Dreiser proposed to publish a "book of characters" that would collect twelve biographical sketches of individuals who were major influences on Dreiser, both as a man and as a writer. The resulting narratives combine the best attributes of the character sketch, the autobiography, and the short story into miniature masterpieces of prose.

The men profiled in Twelve Men are a diverse and colorful group: from Dreiser's equally famous brother, the songwriter Paul Dresser ("My Brother Paul"), to the entirely obscure railroad foreman Michael Burke ("The Mighty Rourke"), on whose work crew Dreiser had labored in 1903. The twelve narratives are compelling portraits of the men portrayed, but they also reveal many insights into Dreiser's own life and work. These factors elevate the significance of Twelve Men to a level consistent with other major works in the Dreiser canon.

In This Invisible Riot of the Mind, Gloria Sybil Gross contends that Samuel Johnson was a pioneer in the development of modern psychological thought, challenging the timeworn, stilted typecasting of Samuel Johnson as the pious Christian moralist. Instead, she argues that Johnson was a daring, at times irreverent, explorer of human nature, who strenuously rejected old relics of sanctimony and repressive authority. To make her case, Gross draws on a wide range of materials from Johnson's life and works, as well as from eighteenth-century medical psychology. Throughout, she is scrupulous in analyzing Johnson's psychological thought within the cultural idiom that would have been available to him. At the same time, she employs a classical psychoanalytic approach, that seeks to establish a coherent relationship among Johnson's life, his fantasies, and his creative work.

This reading of Johnson reveals the radical direction of his investigations of mental experience, which put him in clear prospect of the basic premises underlying Freudian psychoanalysis. Gross argues that these premises—the principle of psychological determinism, the view of the mind as dictated by forces in conflict, the concept of the dynamic unconscious, and the submerged power of desire in all human activity—pervade Johnson's writings. Gross demonstrates not only that Johnson can profitably be read in psychoanalytic terms, but that Johnson is a psychological theorist of primary importance.

This original and insightful work will be of interest to students and scholars of English literature, eighteenth-century studies, and literature and psychology.

Monsters, grotesque creatures, and giants were frequently depicted in Italian Renaissance landscape design, yet they have rarely been studied. Their ubiquity indicates that gardens of the period conveyed darker, more disturbing themes than has been acknowledged.

In The Monster in the Garden, Luke Morgan argues that the monster is a key figure in Renaissance culture. Monsters were ciphers for contemporary anxieties about normative social life and identity. Drawing on sixteenth-century medical, legal, and scientific texts, as well as recent scholarship on monstrosity, abnormality, and difference in early modern Europe, he considers the garden within a broader framework of inquiry. Developing a new conceptual model of Renaissance landscape design, Morgan argues that the presence of monsters was not incidental but an essential feature of the experience of gardens.

Immanuel Kant (1724-1804) transformed the philosophical, cultural, and religious landscape of modern Europe. Emphasizing the priority of practical reason and moral autonomy, Kant's radically original account of human subjectivity announced new ethical imperatives and engendered new political hopes. This collection of essays investigates the centrality of progress to Kant's philosophical project and the contested legacy of Kant's faith in reason's capacity to advance not only our scientific comprehension and technological prowess, but also our moral, political, and religious lives. Accordingly, the first half of the volume explores the many facets of Kant's thinking about progress, while the remaining essays each focus on one or two thinkers who play a crucial role in post-Kantian German philosophy: J. G. Herder (1744-1803), J. G. Fichte (1762-1814), G. W. F. Hegel (1770-1831), Søren Kierkegaard (1813-1855), Friedrich Nietzsche (1844-1900), Walter Benjamin (1892-1940), and Martin Heidegger (1889-1976). This two-part structure reflects the central thesis of the volume that Kant inaugurates a distinctive theoretical tradition in which human historicity is central to political philosophy.

By exploring the origins and metamorphoses of this tremendously influential tradition, the volume offers a timely perspective on fundamental questions in an age increasingly suspicious of the Enlightenment's promise of universal rational progress. It aims to help us face three sets of questions: (1) Do we still believe in the possibility of progress? If we do, on what grounds? If we do not, why have we lost the hope for a better future that animated previous generations? (2) Is the belief in progress necessary for the maintenance of today's liberal democratic order? Does a cosmopolitan vision of politics ultimately depend on a faith in humanity's gradual, asymptotic realization of that lofty aim? (3) And, if we no longer believe in progress, can we dispense with hope without succumbing to despair?

A detailed study of early historical preservation efforts between the 1780s and the 1850s

In Historic Real Estate, Whitney Martinko shows how Americans in the fledgling United States pointed to evidence of the past in the world around them and debated whether, and how, to preserve historic structures as permanent features of the new nation's landscape. From Indigenous mounds in the Ohio Valley to Independence Hall in Philadelphia; from Benjamin Franklin's childhood home in Boston to St. Philip's Episcopal Church in Charleston, South Carolina; from Dutch colonial manors of the Hudson Valley to Henry Clay's Kentucky estate, early advocates of preservation strove not only to place boundaries on competitive real estate markets but also to determine what should not be for sale, how consumers should behave, and how certain types of labor should be valued.

Before historic preservation existed as we know it today, many Americans articulated eclectic and sometimes contradictory definitions of architectural preservation to work out practical strategies for defining the relationship between public good and private profit. In arguing for the preservation of houses of worship and Indigenous earthworks, for example, some invoked the "public interest" of their stewards to strengthen corporate control of these collective spaces. Meanwhile, businessmen and political partisans adopted preservation of commercial sites to create opportunities for, and limits on, individual profit in a growing marketplace of goods. And owners of old houses and ancestral estates developed methods of preservation to reconcile competing demands for the seclusion of, and access to, American homes to shape the ways that capitalism affected family economies. In these ways, individuals harnessed preservation to garner political, economic, and social profit from the performance of public service.

Ultimately, Martinko argues, by portraying the problems of the real estate market as social rather than economic, advocates of preservation affirmed a capitalist system of land development by promising to make it moral.

Described as "a harmonious human multitude," Ben Franklin's life and careers were so varied and successful that he remains, even today, the epitome of the self-made man. Born into a humble tradesman's family, this adaptable genius rose to become an architect of the world's first democracy, a leading light in Enlightenment science, and a major creator of what has come to be known as the American character. Journalist, musician, politician, scientist, humorist, inventor, civic leader, printer, writer, publisher, businessman, founding father, philosopher—a genius in all fields and a bit of a magician in some.

Volume 3 begins in the year 1748, when Franklin was known in Pennsylvania as clerk of the Pennsylvania Assembly and in the Middle Colonies as the printer and editor of Poor Richard's Almanac and the Pennsylvania Gazette, the best-known colonial publications. By the middle of 1757, where this volume leaves off, he had become famous in Pennsylvania as a public-spirited citizen and soldier in the conflicts of the Seven Years' War; well known throughout America as a writer, politician, and the most important theorist and patriot of the American empire; and renowned in the western world as a natural philosopher. This volume tells the story of that transformation.

Did you hear the one about the newlywed who rushes off for legal advice before the honeymoon is over? Or the husbands who arrange for an enormous tub in which to cure their sugary wives with a pinch of salt? How about a participatory processional toward marriage so sacrilegious that it puts Chaucer's pilgrimage to shame? And who could have imagined a medieval series of plays devoted to spouse-swapping? Jody Enders has heard and seen all this and more, and shares it in her second volume of performance-friendly translations of medieval French farces. Carefully culled from more than two hundred extant farces, and crafted with a wit and contemporary sensibility that make them playable half a millennium later, these dozen bawdy plays take on the hilariously depressing and depressingly hilarious state of holy wedlock.

In fifteenth- and sixteenth-century comedy, love and marriage do not exactly go together like a horse and carriage. What with all the arranged matches of child brides to doddering geezers, the frustration, fear, anxiety, jealousy, disappointment, and despair are matched only by the eagerness with which everybody sings, dances, and cavorts in the pursuit of deception, trickery, and adultery. Easily recognizable stock characters come vividly to life, struggling to negotiate the limits of power, class, and gender, each embodying the distinctive blend of wit, social critique, and breathless boisterousness that is farce. Whether the antics play out on the fifteenth-century stage or the twenty-first-century screen, Enders notes, comedy revels in shining its brightest spotlight on the social and legal questions of what makes a family. Her volume defines and redefines love and marriage with a message that no passage of time can tear asunder: social change finds its start where comedy itself begins—at home.

Martin Luther King, Jr., is widely celebrated as an American civil rights hero. Yet King's nonviolent opposition to racism, militarism, and economic injustice had deeper roots and more radical implications than is commonly appreciated, Thomas F. Jackson argues in this searching reinterpretation of King's public ministry. Between the 1940s and the 1960s, King was influenced by and in turn reshaped the political cultures of the black freedom movement and democratic left. His vision of unfettered human rights drew on the diverse tenets of the African American social gospel, socialism, left-New Deal liberalism, Gandhian philosophy, and Popular Front internationalism.

King's early leadership reached beyond southern desegregation and voting rights. As the freedom movement of the 1950s and early 1960s confronted poverty and economic reprisals, King championed trade union rights, equal job opportunities, metropolitan integration, and full employment. When the civil rights and antipoverty policies of the Johnson administration failed to deliver on the movement's goals of economic freedom for all, King demanded that the federal government guarantee jobs, income, and local power for poor people. When the Vietnam war stalled domestic liberalism, King called on the nation to abandon imperialism and become a global force for multiracial democracy and economic justice.

Drawing widely on published and unpublished archival sources, Jackson explains the contexts and meanings of King's increasingly open call for "a radical redistribution of political and economic power" in American cities, the nation, and the world. The mid-1960s ghetto uprisings were in fact revolts against unemployment, powerlessness, police violence, and institutionalized racism, King argued. His final dream, a Poor People's March on Washington, aimed to mobilize Americans across racial and class lines to reverse a national cycle of urban conflict, political backlash, and policy retrenchment. King's vision of economic democracy and international human rights remains a powerful inspiration for those committed to ending racism and poverty in our time.

The two-hundredth anniversary in 1976 of the publication of An Inquiry into the Nature and Causes of the Wealth of Nations emphasized the already evident new interest in the relationship between Smith's social and political thought and his economic theory. Only recently have economists turned their attention to Smith's other works, long overshadowed by the more renowned The Wealth of Nations. Martha Lightwood here argues that A Theory of Moral Sentiments actually laid the philosophic groundwork for The Wealth of Nations and emphasizes that Smith's writings, considered in their totality, represent a compelling interest not solely in economics but in philosophy and the study of society.

Selected for this bibliography are major contributions and representative studies on three aspects of Smith's work: moral philosophy, the history of the development of scientific methodology, and political economy.

Hannah Arendt was one of the foremost political theorists of the twentieth century to wrestle with the role of violence in public life. Yet remarkably, despite the fact that it was perhaps the most pressing issue of her era, this theme in her work has rarely been explored. In Violence and Power in the Thought of Hannah Arendt, Caroline Ashcroft deepens our understanding of Arendt's conception of the role of violence, offering a critical reading of her work and using it as a provocation to think about how we might engage with contemporary ideas.

Arendt has generally been thought to exclude acts of violence from "the political," based on her supposed idealization of ancient democratic politics. Ashcroft argues that Arendt has been widely misunderstood by both critics and advocates on this. By examining Arendt's thought on violence in key examples of political practice such as modern Jewish politics, the politics of Greece and Rome, and the French and American revolutions, Ashcroft reveals a more pragmatic notion of the place of violence in the political. She argues that what Arendt opposes in political violence is the use of force to determine politics, an idea central to modern sovereignty. What Arendt criticizes is not violence as such, but the misuse of violence and misunderstandings of politics which exclude participatory power altogether.

This work also engages with a wider set of concerns in political theory by obliging us to rethink the relations between violence and politics. Arendt's work offers a way to bridge the gulf between sovereign or realist politics and nonhierarchical, nonviolent participatory politics, and thus offers valuable resources for contemporary political theory.

Victoria Woodhull, the first woman to run for president, forced her fellow Americans to come to terms with the full meaning of equality after the Civil War. A sometime collaborator with Susan B. Anthony and Elizabeth Cady Stanton, yet never fully accepted into mainstream suffragist circles, Woodhull was a flamboyant social reformer who promoted freedom, especially freedom from societal constraints over intimate relationships. This much we know from the several popular biographies of the nineteenth-century activist. But what we do not know, as Amanda Frisken reveals, is how Woodhull manipulated the emerging popular media and fluid political culture of the Reconstruction period in order to accomplish her political goals.

As an editor and public speaker, Woodhull demanded that women and men be held to the same standards in public life. Her political theatrics brought the topic of women's sexuality into the public arena, shocking critics, galvanizing supporters, and finally locking opposing camps into bitter conflict over sexuality and women's rights in marriage. A woman who surrendered her own privacy, whose life was grist for the mills of a sensation-mongering press, she made the exposure of others' secrets a powerful tool of social change. Woodhull's political ambitions became inseparable from her sexual nonconformity, yet her skill in using contemporary media kept her revolutionary ideas continually before her peers. In this way Woodhull contributed to long-term shifts in attitudes about sexuality and the slow liberation of marriage and other social institutions.

Using contemporary sources such as images from the "sporting news," Frisken takes a fresh look at the heyday of this controversial women's rights activist, discovering Woodhull's previously unrecognized importance in the turbulent climate of Radical Reconstruction and making her a useful lens through which to view the shifting sexual mores of the nineteenth century.

Celebrated landscape architect Gilles Clément may be best known for his public parks in Paris, including the Parc André Citroën and the garden of the Musée du Quai Branly, but he describes himself as a gardener. To care for and cultivate a plot of land, a capable gardener must observe in order to act and work with, rather than against, the natural ecosystem of the garden. In this sense, he suggests, we should think of the entire planet as a garden, and ourselves as its keepers, responsible for the care of its complexity and diversity of life.

"The Planetary Garden" is an environmental manifesto that outlines Clément's interpretation of the laws that govern the natural world and the principles that should guide our stewardship of the global garden of Earth. These are among the tenets of a humanist ecology, which posits that the natural world and humankind cannot be understood as separate from one another. This philosophy forms a thread that is woven through the accompanying essays of this volume: "Life, Constantly Inventive: Reflections of a Humanist Ecologist" and "The Wisdom of the Gardener." Brought together and translated into English for the first time, these three texts make a powerful statement about the nature of the world and humanity's place within it.

In this book Ralph Schoolcraft explores the extraordinary career of the modern French author, film director, and diplomat—a romantic and tragic figure whose fictions extended well beyond his books. Born Roman Kacew, he overcame an impoverished boyhood to become a French Resistance hero and win the coveted Goncourt Prize under the pseudonym—and largely invented persona—Romain Gary. Although he published such acclaimed works as The Roots of Heaven and Promise at Dawn, the Gaullist traditions that he defended in the world of French letters fell from favor, and his critical fortunes suffered at the hands of a hostile press. Schoolcraft details Gary's frustrated struggle to evolve as a writer in the eye of a public that now considered him a known quantity. Identifying the daring strategies used by this mysterious character as he undertook an elaborate scheme to reach a new readership, Schoolcraft offers new insight into the dynamics of authorship and fame within the French literary institutions.

In the early 1970s Gary made his departure from the conservative literary establishment, publishing works that boasted a quirky, elliptical style under a variety of pseudonymous personae, the most successful of which was that of an Algerian immigrant by the name of Emile Ajar. Moving behind the mask of his new creation, Gary was able to win critical and popular acclaim and a second Goncourt in 1975. But as Schoolcraft suggests, Gary may have "sold his shadow"—that is, lost his authorial persona—by marketing himself too effectively. Going so far as to recruit a cousin to stand in as the public face of this phantom author, Gary kept the secret of his true authorship until his violent death in 1980 from a self-inflicted gunshot wound. The press reacted with resentment over the scheme, and he was shunned into the ranks of literary oddities.

Schoolcraft draws from archives of the several thousand documents related to Gary housed at the French publishing firms of Gallimard and Mercure de France, as well as the Butler Library at Columbia University. Exploring the depths of a story that has long remained shrouded in mystery, Romain Gary: The Man Who Sold His Shadow is as much a fascinating biographical sketch as it is a thought-provoking reflection on the assumptions made about identities in the public sphere.

Samuel Sloan: Architect of Philadelphia, 1815-1884 is a comprehensive study of one of America's most influential architects. Sloan created the designs that have become prototypes for many public buildings. His plan for the Hospital of the Protestant Episcopal Church in Philadelphia served as the model for American general hospitals, and, with Dr. Thomas S. Kirkbride, he created the model for mental hospitals in the United States. Sloan was also an innovative designer of public schools, creating the "Philadelphia Plan" of schoolhouse design, which came to be internationally known and widely used.

Sloan helped to shape the architecture of his time not only through the buildings he designed but also through his writings. He published several major pattern books, covering every aspect of the architectural profession from carpentry to furnishings. One of these, The Model Architect, went through five editions and was among the most widely distributed works of its kind in the history of nineteenth-century architectural publishing. As a result, Sloan's influence on the architectural environment of nineteenth-century America is so pervasive that a full accounting of the works which can be traced back to his books is almost impossible. From 1868 until 1871 Sloan also produced The Architectural Review, the first periodical in the United States devoted exclusively to architecture and its related arts and crafts and the unofficial organ of the reconstituted American Institute of Architects.

In Samuel Sloan, Harold N. Cooledge, Jr. examines the social, economic, and environmental factors that influenced Sloan's personal and professional character and includes a consideration of the theorists and tastemakers whose ideas influenced Sloan's attitude toward architectural theory and practice. Cooledge then presents a chronological biography in which the majority of Sloan's important commissions are considered in detail, and as much information about his private life as could be documented is given. The book concludes with a detailed catalogue of Sloan's work.

Samuel Sloan: Architect of Philadelphia 1815-1884 will be of value to architects and to scholars interested in art history, social history, and American studies.

The Singing Crane Garden in northwest Beijing has a history dense with classical artistic vision, educational experimentation, political struggle, and tragic suffering. Built by the Manchu prince Mianyu in the mid-nineteenth century, the garden was intended to serve as a refuge from the clutter of daily life near the Forbidden City. In 1860, during the Anglo-French war in China, the garden was destroyed. One hundred years later, in the 1960s, the garden served as the "ox pens," where dissident university professors were imprisoned during the Cultural Revolution. Peaceful Western involvement began in 1986, when ground was broken for the Arthur Sackler Museum of Art and Archaeology. Completed in 1993, the museum and the Jillian Sackler Sculpture Garden stand on the same grounds today.

In Place and Memory in the Singing Crane Garden, Vera Schwarcz gives voice to this richly layered corner of China's cultural landscape. Drawing upon a range of sources from poetry to painting, Schwarcz retells the garden's complex history in her own poetic and personal voice. In her exploration of cultural survival, trauma, memory, and place, she reveals how the garden becomes a vehicle for reflection about history and language.

Encyclopedic in conception and artistic in execution, Place and Memory in the Singing Crane Garden is a powerful work that shows how memory and ruins can revive the spirit of individuals and cultures alike.

In the mid-twentieth century, as Americans abandoned city centers in droves to pursue picket-fenced visions of suburbia, architect and urban planner Edmund Bacon turned his sights on shaping urban America. As director of the Philadelphia City Planning Commission, Bacon forged new approaches to neighborhood development and elevated Philadelphia's image to the level of great world cities. Urban development came with costs, however, and projects that displaced residents and replaced homes with highways did not go uncriticized, nor was every development that Bacon envisioned brought to fruition. Despite these challenges, Bacon oversaw the planning and implementation of dozens of redesigned urban spaces: the restored colonial neighborhood of Society Hill, the new office development of Penn Center, and the transit-oriented shopping center of Market East.

Ed Bacon is the first biography of this charismatic but controversial figure. Gregory L. Heller traces the trajectory of Bacon's two-decade tenure as city planning director, which coincided with a transformational period in American planning history. Edmund Bacon is remembered as a larger-than-life personality, but in Heller's detailed account, his successes owed as much to his savvy negotiation of city politics and the pragmatic particulars of his vision. In the present day, as American cities continue to struggle with shrinkage and economic restructuring, Heller's insightful biography reveals an inspiring portrait of determination and a career-long effort to transform planning ideas into reality.

Europeans may be said to have first encountered the Chinese garden in Marco Polo's narrative of his travels through the Mongol Empire and his years at the court of Kublai Khan. His account of a man-made lake abundant with fish, a verdant green hill lush with trees, raised walkways, and a plethora of beasts and birds took root in the European imagination as the description of a kind of Eden. Beginning in the sixteenth century, permanent interaction between Europe and China took form, and Jesuit missionaries and travelers recorded in letters and memoirs their admiration of Chinese gardens for their seeming naturalness. In the eighteenth century, European taste for chinoiserie reached its height, and informed observers of the Far East discovered that sophisticated and codified design principles lay behind the apparent simplicity of the Chinese garden. The widespread appreciation of the eighteenth century gave way to rejection in the nineteenth, a result of tensions over practical concerns such as trade imbalances and symbolized by the destruction of the imperial park of Yuanming yuan by a joint Anglo-French military expedition.

In Ideas of Chinese Gardens, Bianca Maria Rinaldi has gathered an unparalleled collection of westerners' accounts, many freshly translated and all expertly annotated, as well as images that would have accompanied the texts as they circulated in Europe. Representing a great diversity of materials and literary genres, Rinaldi's book includes more than thirty-five sources that span centuries, countries, languages, occupational biases, and political aims. By providing unmediated firsthand accounts of the testimony of these travelers and expatriates, Rinaldi illustrates how the Chinese garden was progressively lifted out of the realm of fantasy into something that could be compared with, and have an impact on, European traditions.

This work is an analytic bibliography of the writings of Jonathan Swift, containing a listing of every known edition or issue of Swift's work down to the year 1814 (except for the section "Biography and Criticism" which extends from 1709 to 1895). In this revised edition, Herman Teerink has added full collations of the works referred to. In addition, the titles of many 18th century mutations or parodies of Swift have been included together with works which allude to Swift or his writings.

Arthur H. Scouten, a University of Pennsylvania professor of English and author of many bibliographical articles on Swift, who has carried on Dr. Teerink's work and prepared this volume for press, has consulted 18th century scholars and bibliographers. With their advice, he has kept the original Teerink numbers, since they are the common reference numbers among Swift scholars and are listed in dealers' catalogues. Because the new material and arrangement put these numbers out of order, they have been listed in a table at the beginning of the book with all the pages they appear on.

So that they will not have to be sought throughout the entire volume, all the Faulkner editions have been placed together and all the printings of Gulliver's Travels have been collected in one section, where they are arranged chronologically by country. A full physical description of all important books and pamphlets, including those discovered since 1937 (the first edition), has been provided. The work has been brought up-to-date with the bibliographical findings of Swift scholarship of the past twenty-five years. A number of pieces apocryphally attributed to Swift have been deleted or placed in the "Doubtful" section. Finally, entries of books and pamphlets containing contemporary comment on a work by Swift have been placed where Swift's work itself is entered.

This book is especially rich in its listings of translations of Swift's works into foreign languages. Also, since the first edition (A Bibliography of the Writings in Prose and Verse of Jonathan Swift, D.D.) has long been out of print, this volume will be invaluable to book dealers, bibliophiles, and scholars, teachers, and students of English literature.

One of the central problems in the history of moral and political philosophy since antiquity has been to explain how human society and its civil institutions came into being. In attempting to solve this problem philosophers developed the idea of natural law, which for many centuries was used to describe the system of fundamental, rational principles presumed universally to govern human behavior in society. By the eighteenth century the doctrine of natural law had engendered the related doctrine of natural rights, which gained reinforcement most famously in the American and French revolutions. According to this view, human society arose through the association of individuals who might have chosen to live alone in scattered isolation and who, in coming together, were regarded as entering into a social contract.

In this important early essay, first published in English in this definitive translation in 1975 and now returned to print, Hegel utterly rejects the notion that society is purposely formed by voluntary association. Indeed, he goes further than this, asserting in effect that the laws brought about in various countries in response to force, accident, and deliberation are far more fundamental than any law of nature supposed to be valid always and everywhere. In expounding his view Hegel not only dispenses with the empiricist explanations of Hobbes, Hume, and others but also, at the heart of this work, offers an extended critique of the so-called formalist positions of Kant and Fichte.

In this famous essay, first published in 1793, Kant considers the alleged conflict between theory and practice in the conduct of human affairs in three widening contexts: those of the common person faced with a moral decision, of the politician and the citizen concerned with the extent and limits of political obligation, and, finally, of the citizen of the world whose actions have a bearing on war and peace among nations.

Unlike other animals, Kant reminds us, people must decide how they will live their lives. They therefore ask for a guide to action, a set of principles—a theory.

From the outset, Kant rejects the ancient claim that the practical possibilities of action cannot always be reconciled with moral demands. He offers his own moral theory, a theory starting out from the principle of the right as an unequivocal guide to action. In partial disagreement with the rival theories of Hobbes and Locke, he proposes that the only condition under which the individual can achieve true destiny as a person and a member of the human race is the civil state. Such a state can be secured only by law. Although "from such crooked wood as man is made of, nothing perfectly straight can be built," only the rule of law can bring about a stable society.

Last, Kant turns to the relation between theory and practice in international relations. "Nowhere," he writes, "does human nature appear less lovable than in the relation of whole nations to each other." But to hope for world peace on the basis of "the so-called balance of power is a mere chimera." There is no other remedy to international lawlessness and war than an international coercive law, and such law can grow only out of sound theory. "I put my trust in theory. At the same time, I trust in the nature of things, and also take account of human nature, which I cannot, or will not, consider so steeped in evil that in the end reason should not triumph."

William Langland's Piers Plowman is one of the major poetic monuments of medieval England and of world literature. Probably composed between 1372 and 1389, the poem survives in three distinct versions. It is known to modern readers largely through the middle of the three, the so-called B-text. Now, George Economou's verse translation of the poet's third version makes available for the first time in modern English the final revision of a work that many have regarded as the greatest Christian poem in our language.

Langland's remarkable powers of invention and his passionate involvement with the spiritual, social, and political crises of his time lay claim to our attention, and demand serious comparison with Dante's Divine Comedy. Economou's translation preserves the intensity of the poet's verse and the narrative energy of his alliterative long line, the immediacy of the original's story of the quest for salvation, and the individuality of its language and wordplay.

Rudolf Strothmann (1877–1960) played a pioneering role in the scholarly exploration of Shīʿī Islam in Western, especially German, scholarship. Between 1910 and 1923, he published many pathbreaking studies on the Zaydiyya, a sub-sect of Shia Islam that emerged in the eighth century, consulting primarily the recently purchased collections of Yemeni Zaydī manuscripts in Berlin. At the same time Strothmann delved into the literature of the most dominant form of Islam, known as Twelver Shī ʿī. This endeavor culminated in his 1926 monograph, Die Zwölfer-Schī ʿa: Zwei religionsgeschichtliche Charakterbilder aus der Mongolenzeit, a portrait of two prominent seventh- and thirteenth-century Imāmī scholars—Naṣīr al-Dīn al-Ṭūsī (d. 672/1274) and Raḍī al-Dīn ʿAlī b. Mūsā Ibn Ṭāwūs (d. 664/1266).

Strothmann’s published work testifies to his erudition and versatility and continues to form an important point of departure for scholars working on different aspects of Shī ʿism in the early twenty-first century. In addition, his use of the manuscript treasures in the Berlin State Library between 1908 and 1926 reflects his evolution as a scholar over those years. Sabine Schmidtke examines these earlier decades of Strothmann’s life and his development as a theologian and a scholar of Semitic languages and Islamic culture.

Schmidtke also explores Strothman’s correspondence with Carl Heinrich Beker, Ignaz Godziher, Eugenio Griffini, and Cornelis van Arendonk to shed further light on this period of his thought. The book includes an annotated edition of this correspondence, making it a valuable resource for further research.

In America's early national period, Meriwether Lewis was a towering figure. Selected by Thomas Jefferson to lead the expedition to explore the Louisiana Purchase, he was later rewarded by Jefferson with the governorship of the entire Louisiana Territory. Yet within three years, plagued by controversy over administrative expenses, Lewis found his reputation and career in tatters. En route to Washington to clear his name, he died mysteriously in a crude cabin on the Natchez Trace in Tennessee. Was he a suicide, felled by his own alcoholism and mental instability? Most historians have agreed. Patricia Tyson Stroud reads the evidence to posit another, even darker, ending for Lewis.

Stroud uses Lewis's find, the bitterroot flower, with its nauseously pungent root, as a symbol for his reputation as a purported suicide. It was this reputation that Thomas Jefferson promulgated in the memoir he wrote prefacing the short account of Lewis's historic expedition published five years after his death. Without investigation of any kind, Jefferson, Lewis's mentor from boyhood, reiterated undocumented assertions of Lewis's serious depression and alcoholism.

That Lewis was the courageous leader of the first expedition to explore the continent from the Mississippi River to the Pacific Ocean has been overshadowed by presuppositions about the nature of his death. Stroud peels away the layers of misinformation and gossip that have obscured Lewis's rightful reputation. Through a retelling of his life, from his resourceful youth to the brilliance of his leadership and accomplishments as a man, Bitterroot shows that Jefferson's mystifying assertion about the death of his protégé is the long-held bitter root of the Meriwether Lewis story.

In 1484, humanist philosopher and theologian Marsilio Ficino published the first complete Latin translation of Plato's extant works. Students of Plato now had access to the entire range of the dialogues, which revealed to Renaissance audiences the rich ancient landscape of myths, allegories, philosophical arguments, etymologies, fragments of poetry, other works of philosophy, aspects of ancient pagan religious practices, concepts of mathematics and natural philosophy, and the dialogic nature of the Platonic corpus's interlocutors. By and large, Renaissance readers in the Latin West encountered Plato's text through Ficino's translations and interpretation.

In Plato's Persona, Denis J.-J. Robichaud provides the first synthetic study of Ficino's interpretation of the Platonic corpus. Robichaud analyzes Plato's works in their original Greek and in Ficino's Latin translations, as well as Ficino's non-Platonic writings and correspondence, in the process uncovering new aspects of Ficino's intellectual work habits. In his letters and works, Ficino self-consciously imitated a Platonic style of prose, in effect devising a persona for himself as a Platonic philosopher. Plato's dialogues are populated with a wealth of literary characters with whom Plato interacts and against whom Plato refines his own philosophies. Reading through Ficino's translations, Robichaud finds that the Renaissance philosopher seeks an understanding of Plato's persona(e) among all the dialogues' interlocutors. In effect, Ficino assumed the role of Plato's Latin spokesperson in the Renaissance.

Plato's Persona is grounded in an extensive study of scholarship in Renaissance humanism, classics, philosophy, and intellectual history, and contextualizes Ficino's intellectual achievements within the contemporary Christian orthodox view of Platonism. Ficino was an influential figure in the early Italian Renaissance: the key intermediary between Greek and Latin, and between manuscript and print, giving voice to Plato and access to the ancient frameworks needed to interpret his dialogues.

Judith Sargent Murray (1751-1820), poet, essayist, playwright, and one of the most thoroughgoing advocates of women's rights in early America, was as well known in her own day as Abigail Adams or Martha Washington. Her name, though, has virtually disappeared from the public consciousness. Thanks to the recent discovery of Murray's papers—including some 2,500 personal letters—historian Sheila L. Skemp has documented the compelling story of this talented and most unusual eighteenth-century woman.

Born in Gloucester, Massachussetts, Murray moved to Boston in 1793 with her second husband, Universalist minister John Murray. There she became part of the city's literary scene. Two of her plays were performed at Federal Street Theater, making her the first American woman to have a play produced in Boston. There as well she wrote and published her magnum opus, The Gleaner, a three-volume "miscellany" that included poems, essays, and the novel-like story "Margaretta." After 1800, Murray's output diminished and her hopes for literary renown faded. Suffering from the backlash against women's rights that had begun to permeate American society, struggling with economic difficulties, and concerned about providing the best possible education for her daughter, she devoted little time to writing. But while her efforts diminished, they never ceased.

Murray was determined to transcend the boundaries that limited women of her era and worked tirelessly to have women granted the same right to the "pursuit of happiness" immortalized in the Declaration of Independence. She questioned the meaning of gender itself, emphasizing the human qualities men and women shared, arguing that the apparent distinctions were the consequence of nurture, not nature. Although she was disappointed in the results of her efforts, Murray nevertheless left a rich intellectual and literary legacy, in which she challenged the new nation to fulfill its promise of equality to all citizens.

Giovanni Boccaccio is one of the most influential writers in the Western tradition, yet his first literary work, "Diana's Hunt," has never been translated into English, and the Italian text has long been out of print. Anthony Cassell and Victoria Kirkham redeem Boccaccio's early effort in this dual-language edition, with an extensive introduction and commentary, that goes far beyond assuring its accessibility.

The plot of "Diana's Hunt" is simple enough: the narrator observes the goddess Diana convening a band of Neapolitan court ladies to hunt in a wood. After slaying an impressive number of beasts, the huntresses are incited to rebellion against Diana by the fairest of their number. They invoke the goddess Venus, who transforms the beasts into young men ready to be faithful to her. As a final twist, the narrator himself, who we now learn was actually a stag all along, undergoes a similar transformation and is offered to the fairest lady.

Cassell and Kirkham have edited the Italian text of "La Caccia di Diana," drawing from the six extant manuscripts of the original work. Their critical interpretation of the poem redefines the ground on which we evaluate the merits of "Diana's Hunt" and points to ways in which it looks forward to Boccaccio's later work. The poem emerges as an allegory of the struggle in the soul before Christian baptism and entrance into the active life of virtue. This theme will be central in the early fictions, such as the Filocolo and Ameto, and will be parodied and reversed in the later Elegy of Madonna Fiammetta and Corbaccio.

The editors offer a readable translation, extensive notes, and a glossary of female historical characters that will prove invaluable to students and scholars of medieval and Renaissance literature, women's studies, and art history.