The Universe Inside You - The Extreme Science of the Human Body from Quantum Theory to the Mysteries of the Brain

On the Origin of Species by Means of Natural Selection; Or, The Preservation ...

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Present distribution cannot be accounted for by differences in physical conditions. Importance of barriers. Affinity of the productions of the same continent. Centres of creation. Means of dispersal, by changes of climate and of the level of the land, and by occasional means. Dispersal during the Glacial period co-extensive with the world.

In considering the distribution of organic beings over the face of the globe, the first great fact which strikes us is, that neither the similarity nor the dissimilarity of the inhabitants of various regions can be accounted for by their climatal and other physical conditions. Of late, almost every author who has studied the subject has come to this conclusion. The case of America alone would almost suffice to prove its truth: for if we exclude the northern parts where the circumpolar land is almost continuous, all authors agree that one of the most fundamental divisions in geographical distribution is that between the New and Old Worlds; yet if we travel over the vast American continent, from the central parts of the United States to its extreme southern point, we meet with the most diversified conditions; the most humid districts, arid deserts, lofty mountains, grassy plains, forests, marshes, lakes, and great rivers, under almost every temperature. There is hardly a climate or condition in the Old World which cannot be paralleled in the New—at least as closely as the same species generally require; for it is a most rare case to find a group of organisms confined to any small spot, having conditions peculiar in only a slight degree; for instance, small areas in the Old World could be pointed out hotter than any in the New World, yet these are not inhabited by a peculiar fauna or flora. Notwithstanding this parallelism in the conditions of the Old and New Worlds, how widely different are their living productions!

In the southern hemisphere, if we compare large tracts of land in Australia, South Africa, and western South America, between latitudes 25 deg and 35 deg, we shall find parts extremely similar in all their conditions, yet it would not be possible to point out three faunas and floras more utterly dissimilar. Or again we may compare the productions of South America south of lat. 35 deg with those north of 25 deg, which consequently inhabit a considerably different climate, and they will be found incomparably more closely related to each other, than they are to the productions of Australia or Africa under nearly the same climate. Analogous facts could be given with respect to the inhabitants of the sea.

Why, then, is The Decline and Fall of the Roman Empire timeless? The author wasnt a post-modernist man trapped in an Enlightenment body; Gibbon had no conception of social history or archeology, his 18th century idea that climate affects morality is long out of date, and his analyses of the Middle East are hampered by his reliance on second-hand sources. But in 200 years no one has seriously challenged the framework Gibbon used to explain the fall of the empire. In fact, contemporary histories of Rome still owe a great deal to him.

Why? One reason is his careful use of documents. Decline and Fall relies mostly on writers like Ammianus and Sidonius, who tried to be impartial. Another is Gibbons almost superhuman objectivity; while individual characters are berated for this and that, the author is usually sympathetic to human foibles, and always tells his tales with as much complexity as the sources will allow. Which is one reason the works alleged hostility to Christianity is overstated; Gibbon said the religion played a role (not the role) in the fall of Rome, and even praises the new faith for breaking the violence of the fall, and mollify(ing) the ferocious temper of the conquerors. Theres one stumble, and thats the section on the various heresies and religious controversies of the 300s. Duty required Gibbon to analyze the niggling and sometimes incomprehensible arguments over Christs nature (and he confessed he didnt understand the passions behind them), but the historian gets bogged down in theological jargon and never makes it clear what role those heresies played in the fall until the end of Volume III. By then youve forgotten the details.

Thats a small scratch in the masterpiece. In two centuries no one has challenged his famous conclusion: The story of its ruin is simple and obvious; and instead of inquiring why the Roman empire was destroyed, we should rather be surprised that it had subsisted so long. Today we have more details, but the trajectory Gibbon plotted has never been recalculated.

Decline and Fall is also a great read, and one of the best narratives in the English language. War, idealism, corruption, droll asides and the clash of civilizations fly along a brisk stream of prose. Its a big book, but the work moves faster than books a tenth its size.

Beyond Good and Evil: Prelude to a Philosophy of the Future (German: Jenseits von Gut und Böse: Vorspiel einer Philosophie der Zukunft) is a book by philosopher Friedrich Nietzsche, first published in 1886.
It draws on and expands the ideas of his previous work, Thus Spoke Zarathustra, but with a more critical and polemical approach.
In Beyond Good and Evil, Nietzsche accuses past philosophers of lacking critical sense and blindly accepting dogmatic premises in their consideration of morality. Specifically, he accuses them of founding grand metaphysical systems upon the faith that the good man is the opposite of the evil man, rather than just a different expression of the same basic impulses that find more direct expression in the evil man. The work moves into the realm "beyond good and evil" in the sense of leaving behind the traditional morality which Nietzsche subjects to a destructive critique in favour of what he regards as an affirmative approach that fearlessly confronts the perspectival nature of knowledge and the perilous condition of the modern individual.

Of the four "late-period" writings of Nietzsche, Beyond Good and Evil most closely resembles the aphoristic style of his middle period. In it he exposes the deficiencies of those usually called "philosophers" and identifies the qualities of the "new philosophers": imagination, self-assertion, danger, originality, and the "creation of values". He then contests some of the key presuppositions of the old philosophic tradition like "self-consciousness," "knowledge," "truth," and "free will", explaining them as inventions of the moral consciousness. In their place he offers the "will to power" as an explanation of all behavior; this ties into his "perspective of life", which he regards as "beyond good and evil", denying a universal morality for all human beings. Religion and the master and slave moralities feature prominently as Nietzsche re-evaluates deeply held humanistic beliefs, portraying even domination, appropriation and injury to the weak as not universally objectionable.

The work consists of 296 numbered sections and an "epode" (or "aftersong") entitled "From High Mountains". The sections are organized into nine parts:
Part One: On the Prejudices of Philosophers
Part Two: The Free Spirit
Part Three: The Religious Essence
Part Four: Maxims and Interludes
Part Five: On the Natural History of Morals
Part Six: We Scholars
Part Seven: Our Virtues
Part Eight: Peoples and Fatherlands
Part Nine: What is Noble?

In the opening two parts of the book, Nietzsche discusses in turn the philosophers of the past, whom he accuses of a blind dogmatism plagued by moral prejudice masquerading as a search for objective truth; and the "free spirits", like himself, who are to replace them.
He casts doubt on the project of past philosophy by asking why we should want the "truth" rather than recognizing untruth "as a condition of life." He offers an entirely psychological explanation of every past philosophy: each has been an "involuntary and unconscious memoir" on the part of its author (§6) and exists to justify his moral prejudices, which he solemnly baptizes as "truths".
In one passage (§34), Nietzsche writes that "from every point of view the erroneousness of the world in which we believe we live is the surest and firmest thing we can get our eyes on". Philosophers are wrong to rail violently against the risk of being deceived. "It is no more than a moral prejudice that truth is worth more than appearance". Life is nothing without appearances; it appears to Nietzsche that it follows from this that the abolition of appearances would imply the abolition of "truth" as well. Nietzsche asks the question, "what compels us to assume there exists any essential antithesis between 'true' and 'false'?"
Nietzsche singles out the Stoic precept of "living according to nature" (§9) as showing how philosophy "creates the world in its own image" by trying to regiment nature "according to the Stoa". But nature, as something uncontrollable and "prodigal beyond measure", cannot be tyrannized over in the way Stoics tyrannize over themselves. Further, there are forceful attacks on several individual philosophers. Descartes' cogito presupposes that there is an I, that there is such an activity as thinking, and that I know what thinking is (§16). Spinoza masks his "personal timidity and vulnerability" by hiding behind his geometrical method (§5), and inconsistently makes self-preservation a fundamental drive while rejecting teleology (§13). Kant, "the great Chinaman of Königsberg" (§210), reverts to the prejudice of an old moralist with his categorical imperative, the dialectical grounding of which is a mere smokescreen (§5). His "faculty" to explain the possibility of synthetic a priori judgements is likened to the explanation of the narcotic quality of opium in terms of a "sleepy faculty" in Molière's comedy Le Malade imaginaire. Schopenhauer is mistaken in thinking that the nature of the will is self-evident (§19), which is in fact a highly complex instrument of control over those who must obey, not transparent to those who command.
"Free spirits", by contrast to the philosophers of the past, are "investigators to the point of cruelty, with rash fingers for the ungraspable, with teeth and stomach for the most indigestible" (§44). Nietzsche warns against those who would suffer for the sake of truth, and exhorts his readers to shun these indignant sufferers for truth and lend their ears instead to "cynics" — those who "speak 'badly' of man — but do not speak ill of him" (§26).
There are kinds of fearless scholars who are truly independent of prejudice (§6), but these "philosophical labourers and men of science in general" should not be confused with philosophers, who are "commanders and law-givers" (§211).
Nietzsche also subjects physics to critique. "Nature's conformity to law" is merely one interpretation of the phenomena which natural science observes; Nietzsche suggests that the same phenomena could equally be interpreted as demonstrating "the tyrannically ruthless and inexorable enforcement of power-demands" (§22). Nietzsche appears to espouse a strong brand of scientific anti-realism when he asserts that "It is we alone who have fabricated causes, succession, reciprocity, relativity, compulsion, number, law, freedom, motive, purpose" (§21).

In the "pre-moral period of mankind", actions were judged by their consequences. Over the past 10,000 years, however, a morality has developed where actions are judged by their origins (their motivations) not their consequences. This morality of intentions is, according to Nietzsche, a "prejudice" and "something provisional that must be overcome" (§32).
Nietzsche criticizes "unegoistic morality" and demands that "Moralities must first of all be forced to bow before order of rank" (§221). Every "high culture" begins by recognizing "the pathos of distance" (§257).
Nietzsche contrasts southern (Catholic) and northern (Protestant) Christianity; northern Europeans have much less "talent for religion" (§48) and lack "southern delicatezza" (§50). As elsewhere, Nietzsche praises the Old Testament while disparaging the New (§52).
Religion has always been connected to "three dangerous dietary prescriptions: solitude, fasting and sexual abstinence" (§47), and has exerted cruelty through demanding sacrifice according to a "ladder" with different rungs of cruelty, which has ultimately caused God Himself to be sacrificed (§55). Christianity, "the most fatal kind of self-presumption ever", has beaten everything joyful, assertive and autocratic out of man and turned him into a "sublime abortion" (§62). If, unlike past philosophers such as Schopenhauer, we really want to tackle the problems of morality, we must "compare many moralities" and "prepare a typology of morals" (§186). In a discussion that anticipates On the Genealogy of Morality, Nietzsche claims that "Morality is in Europe today herd-animal morality" (§202)—i.e., it emanates from the ressentiment of the slave for the master (see also §260, which leads into the discussion in Genealogy, I).
Nietzsche argues that noble and base are distinguished by more than what they value as "good." Even where there is agreement over what is good, what men consider a sufficient sign of possessing what is good differs (§194). Nietzsche describes love as the desire to possess a woman. The most unrefined form of the desire is also the most readily identifiable as a desire to possess another: control over the woman's body. A subtler desire to possess her wants her soul, as well, and thus wants her to be willing to sacrifice herself for her lover. Nietzsche describes this as a more complete possession. A still more refined desire to possess her prompts a concern that she might be willing to sacrifice what she desires for a mistaken image of her lover. This leads some lovers to want their women to know them deep down so that their sacrifice really is a sacrifice for them. A similar rank-ordering applies to statesmen, the less refined not caring whether they attain power by fraud, the more refined not taking pleasure in the people's love unless they love the statesman for who he really is. In both cases, the more spiritualized form of the desire to possess also demands one possess what is good more completely.

Nietzsche discusses the complexities of the German soul (§244), praises the Jews and heavily criticizes the trend of German anti-Semitism (§251). He praises France as "the seat of Europe's most spiritual and refined culture and the leading school of taste" (§254). He finds the English coarse, gloomy, more brutal than the Germans, and declares that "they are no philosophical race", singling out Bacon, Hobbes, Hume and Locke as representing a "debasement and devaluation of the concept 'philosopher' for more than a century" (§252). Nietzsche also touches on problems of translation and the leaden quality of the German language (§28).
In a prophetic statement, Nietzsche proclaims that "The time for petty politics is past: the very next century will bring with it the struggle for mastery over the whole earth" (§208).

Between §62 and §186 Nietzsche inserts a collection of mostly single-sentence aphorisms, modelled on French aphorists such as La Rochefoucauld. Twelve of these (§§ 84, 85, 86, 114, 115, 127, 131, 139, 144, 145, 147, 148) concern women or the distinction between men and women. Other subjects touched on include his doctrine of the eternal recurrence (§70), music (§106) and utilitarianism (§174), among more general attempts at trenchant observations about human nature.
The work concludes with a short ode to friendship in verse form (continuing Nietzsche's use of poetry in The Gay Science and Thus Spoke Zarathustra).

This is a new and freshly published edition of this culturally important work by Algernon Blackwood, which is now, at last, again available to you.

Enjoy this classic work today. These selected paragraphs distill the contents and give you a quick look inside Four Weird Tales:

And one result of this belief was that his thoughts dwelt upon the past rather than upon the future; that he read much history, and felt specially drawn to certain periods whose spirit he understood instinctively as though he had lived in them; and that he found all religions uninteresting because, almost without exception, they start from the present and speculate ahead as to what men shall become, instead of looking back and speculating why men have got here as they are.

...For, when he first entered the insurance office as a junior clerk ten years before, and through a glass door had caught sight of this man seated in an inner room, one of his sudden overwhelming flashes of intuitive memory had burst up into him from the depths, and he had seen, as in a flame of blinding light, a symbolical picture of the future rising out of a dreadful past, and he had, without any act of definite volition, marked down this man for a real account to be settled.

...And this pursuit of the Assistant Manager had continued for several years, often, too, in the most curious fashion; and though Jones had never exchanged a single word with him, or been so much as noticed indeed by the great man, the clerk understood perfectly well that these moves in the game were all part of a definite purpose.

...When, therefore, the chief cashier one day informed him that the man was to be in London again-this time as General Manager of the head office-and said that he was charged to find a private secretary for him from among the best clerks, and further intimated that the selection had fallen upon himself, Jones accepted the promotion quietly, fatalistically, yet with a degree of inward loathing hardly to be described.

Les Misérables (usually pron.: /leɪ ˌmɪzəˈrɑːb/; French pronunciation: ​[le mizeʁabl(ə)]) is a French historical novel by Victor Hugo, first published in 1862, that is considered one of the greatest novels of the nineteenth century. In the English-speaking world, the novel is usually referred to by its original French title, which can be translated from the French as The Miserable, The Wretched, The Miserable Ones, The Poor Ones, The Wretched Poor, or The Victims.

Beginning in 1815 and culminating in the 1832 June Rebellion in Paris, the novel follows the lives and interactions of several characters, focusing on the struggles of ex-convict Jean Valjean and his experience of redemption.