Voltaire Books

While I enjoy Voltaire on general principles, and try to support all his efforts in whatever media, I was hoping for something a little more...dense. Thicker, more full of information. Not really why I bought the book of course, but still. Anyway, some fun is still to be had, and once I get over the headache from reading white print on black pages (of course!), I will be glad it is now part of my growing Goth Home Decorating Library.

A friend of mine let me borrow this book. I am amazed that I gave it back without crying like a baby. From spooky dolls to bottle candle holders to a Gothic wedding, this is the perfect starter guide for the do it yourself goth. Or, if nothing else, it is a good laugh and an easy read.

If you're a fan of Voltaire's brand of snarky humor, you'll enjoy this book on gothic homemaking. The design of the book is worth the price on its own; the black-white-and-red color scheme and black pages are sleek and lovely. My only "complaint" (and it's not really a complaint so much as an observation) is that quite a few of the ideas are very basic and straightforward, and could be found online for free. (Examples: hanging cloth on your walls instead of painting; turning boring dolls into demon dolls.) But, there are a lot of really cool and inventive ideas with complete and helpful instructions, such as the "goth box" shelves, picture frames, and the graveyard cake (which looks as delicious as it does spooky). Voltaire also gets points for including specific recommendations for where to find some of the materials, such as car decals for "pimping your ride." These details turn what could have been rather bland ideas into truly helpful ones. Overall, I would recommend this book to anyone who's just getting started with gothic decorating, wants a few new ideas, or just enjoys Voltaire's signature humor.

Very fun read,Voltaire's second book. Alot of great and creative ideas on how to goth out your home. And as always,very funny observations by Voltaire. Highly reccommend for Voltaire fans and goth fans.

This book would've served me well in my Goth period but alas even Goths must sometimes grow up. Though I've since passed this book on it was a delightful little read and only Voltaire could've pulled it off.

As a lover of the french philosopher and his time i can only
recommand with passion his works and especially Candide together with the other stories issued by the so prestigious Oxford
world's Classics -its a genuine pleasure

A great selection of stories where Voltaire shows off his literary style and espouses his philosophy on different topics.
He is a great story teller and has a great sense of humour too.

Voltaire is a master saterist, not a comedian. As with all satire, it hslps if we understand the contemporary world in which the author writes, but Voltaire's skill raises Candide above this level of satirical writing. He is masterful in the use of comedy to poke fun at the customs, mores, and beliefs of his time and show us the silliness to shich theunenlightened mind can go in the pursuit of perfection in an imperfect world. As a commentator on human culture he is followed by Mark Twain. Not that Twain can match Voltaire in his skill, only in some of his perceptions. This is an "old" book by new world reckoning, but as a masterpiecce well worth the time and effort of exploaration it is a timeless masterpiece. I highly recommend it to both believer and non-believer.

This was a first source cited in "A Visit From Voltaire" which turned me on to the man with its lightly comic approach to a formidable subject, BUT I have to add that I only understood it bettert after knowing what role Candide played in the political mayhem of his life fighting "infame," and only after I knew more about his social/irreligious context, did I really "get" what he was doing in Candide. I'd send light readers to "Voltaire in Love," and wannabe scholars to the Portable Voltaire and whatever basic biographic texts they can find, as well as Visit from Voltaire, A which is hilarious fun.

Voltaire's Candide is a scathing satire on one of the more popular metaphysical theories of his day: that is, we live in the best of all possible worlds. In spite of the disasters and disappointments that befall mankind, Candide and an array of companions attempt to make sense of their personal tragedies while shoehorning it into the Leibniz theory.

Candide is well-written, and sprinkled with cute and clever irony. I also enjoyed the references Voltaire makes to his personal enemies in Candide. However, the optimistic theory that prompted this satire has been rejected, which leads me to believe there isn't much purpose for this book any longer. Really the only reason left to read Candide is to become 'culturally literate', I suppose. Don't get me wrong; the ultimate message of this book is a good one. However, I hope readers don't think Candide's lesson must preclude optimism all together, or love, or friends, or God. That fact is obscured to make a literary point.

The only interesting question that remains to be asked from this book is: why does such cyncism accompany 'enlightenment'? Both French and American societies are rife with it after all, so much that I doubt even Voltaire could manage much of a smirk. All he could do would be to join the choir and tend the garden he has sown.

Candide: Or Optimism parodies the classic, romantic coming-of-age story, with the young title character, Candide - the ignorant, ever-optimistic metaphysician of Westphalia- confronting the evils of the real world. His forbidden love of a baron's daughter causes Candide to be evicted from his home and sheltered life into a desolate sixteenth-century Europe--where the strong prey on the weak and misery abounds in the heart of humanity. The master of social commentary dissects spiritual faith, ethics and legal systems, love and human vanity all in under 200 pages. Everyone can relate Candide's life story and journey to their own. Highly recommended.

I enjoyed this book, but it was irritating looking up the footnotes. They made it especially amusing and odd, but it definitely isn't my favorite.

Candide is certainly humorous for those that understand medieval to early modern European history.This satire is cynical much like Erasmus' "Praise of Folly". Voltaire attacks many of the issues of European society. You do not need to be a historian to appreciate this work, or have a great knowledge of European history to understand it.
Buy it and enjoy.

If you thought 18th century satire is irrelevant today, you might want to know the meaning of that Italian phrase, uttered by a eunuch at the sight of an abandoned and beautiful young lady in the story: "Oh, what a misfortune to be without balls!"

If you've made the decision to read Candide already, then this is the version you want to buy. Theo Cuffe's translation is more recent and much better than any other ones out there. I was thinking of purchasing the Oxford World Classics edition - after all, it's a few dollars cheaper and has a few more stories - but after contrasting paragraphs from Candide in either version, I decided Cuffe's superior translation warrants the extra money. This edition is also bound beautifully; it's a paperback but the cover is much firmer than a regular paperback and is adorned with eye-catching comic strips and a useful list (with pictures) of the main characters on the inside flap of the cover. This edition also has very thorough footnotes at the end; if you're like me and have little acquaintance with the 18th century and life through the era of Enlightenment, the handy footnotes will graciously guide your way. Aside from the footnotes, this edition also has additional pertinent writings from Voltaire including a poem he wrote on the disaster of the Lisbon earthquake and some excerpts from his Philosophic Dictionary.

Now, if you haven't made up your mind as to whether you'd like to read this, I strongly urge that you do. It's a rather short story but a very profound one. It's extremely witty, clever, and yet masterfully laconic. The story itself is an assault on the philosophic concept of "Optimism" as championed by Leibniz, Alexander Pope, and various other contemporaries of Voltaire who believed that all that happens in the world is for the best, and that we live in the best of all possible worlds. As Pope himself said famously, "whatever IS, is good." Candide, the young, naive and charming protagonist of our story is very much swayed in the direction of believing in Optimism because of the teachings of his philosopher teacher Pangloss. But as Candide inadvertently travels the world, matures, and learns from the sight of reality beyond the corridors of his residence at Westphalia, his perceptions begin to change, and we begin to develop nothing short of a sense for everything that is meaningful and meaningless in life. As Gustave Flaubert once said, the prose of Voltaire is mesmerizing and yet ingeniously succinct. You'll know the feeling once you travel the land of Eldorado, where people are indifferent to diamonds and gold lying in their streets and where everything is in perfect harmony, with non-other than the worthy Candide.

I think a lot of readers miss the point of this book. It is a romantic adventure story like the Odyssey and The Princess Bride, not some political rant or whatever people misconstrue it to be. It is named after the star of the book, Candide, a young nobleboy that's sent out on his own in the 18th century. Like Alexander the great, Candide has his Aristotle...in this case Pangloss, an amazing philosopher that believes everything has a purpose and works for the common good in the world. Throughout his adventures, Candide's faith in his mentor's teachings is continually tested, yet he stands firm in his beliefs instead of caving in capriciously.

You are no doubt getting ready to throw this book into your Amazon cart, but I beseech you dear reader, hold back and finish this review. For I need to impart in you the fact that this book is a love story as well! Candide, from his days in the Baron's court has been in love with the beautiful Cunegonde, whose stolen kiss is responsible for his banishment from the castle! On his journeys he meets back up with the fair maiden, in Portugal, and they go on a romantic boat-ride together! They sail to South America in the New World where they soon must split up.

Candide then travels to El Dorado where he meets the king! The king gives him billions of dollars worth of diamonds! He loses most of the diamonds on the way home, but he is still a millionaire. He then must travel to Venice where he is to meet back up with his love.

There were some funny parts in this book, but most of it was starkly serious. There was war, torture, natural disasters, and many other road blocks that Candide must overcome in order to get his prize, Cunegonde. I found this book to be a great motivational tool for myself. "You don't get the princess Cunegonde unless you sail to the New World and get a bunch of diamonds from the king of Eldorado," I keep telling myself.

I don't understand why so many people had a cow over this book. Apparently its author was thrown into prison for writing it! Maybe because it was a little violent and people weren't used to violence back then. Though I do admit, this book is strictly R rated, which makes me upset that they have school-kids reading this stuff. Kids, having never been subjected to the subjects of s e x and violence in this book may not understand it in a mature way without parental guidance.

The author picked a good name for the star of this book, as Candide is an unusual name and makes a good title. Can you imagine if he named the main character Steve? It just wouldn't have the same effect. I liked this book so I hope the author has some more fun adventure stories in the works.

I read this book forever ago in high school, and fell in love with it! It really is absolutely hilarious, but you have to be able to understand the language and the satire behind it. Great for school reports for your history or French Lit classes!

CANDIDE TEACHES US THAT SUFFERING MAY BE THE ONE THING THAT BRING US ALL TOGETHER.
THE MISERY OF THE HUMAN CONDITION IS NO NEWS TO ANYBODY, BUT TO BE REMINDED EVERY ONCE AND A WHILE IS NEVER A BAD EXERCISE.
WHOEVER THE CREATOR WAS, HE MUST HAVE MADE SOME KIND OF A MISTAKE, UNLESS WE ASSUME OUR SUFFERINGS AS THE ONLY AND UNAVOIDABLE PATH TO COMPASSION.

I didnt know what to expect from this book at all, but decided to pick it up. I had heard of Voltaire, and found out that Candide was one of his masterpieces. BINGO! this version is a really great translation, and the book just sucks you in. You want to keep reading forever just to find out what happens next. The chapters are really really short, which is definitely a good thing, especially when you read on the bus like i do. You can finish a few chapters without having to stop in the middle of one or anything (you know how annoying that can be). Anyways, i digress. The book is really entertaining and sucks you right in until the last page. Pick it up right away. You wont be disappointed.

This was required reading for a graduate course in the Humanities. A great story and important historical work in literature. Voltaire was a Renaissance Christian humanist who played a role in the development of the Enlightenment.

On the one hand, the structure of his novel Candide is Homeric, it is the journey narrative, the hero with a thousand faces, but it is a satirical restructuring of that classical motif of the hero on a quest. What is the importance of the quest in Candide? What is the quest about in the classical sense? The quest is about learning. In the classical sense the hero leaves, has to acquire some sort of knowledge, learn a set of skills that is going to help him or her enact the quest surmount the obstacles that they encounter at one point or another, and the finally what does the hero have to accomplish? What is out there the "Holy Grail" The prize, the whole quest is about attaining some sort of ultimate end or some sort of ultimate knowledge. Does it end there? No, you got to go back with that knowledge, because the quest is never just about attaining the goal, it's about bringing it home to make everybody better, to restore the community. The individual quest, the heroic quest in the classical sense always has a larger social corrective end. The purpose of the individual, the function of the individual all depends on his ability to return to the collective, whatever it is that he has found that he has acquired that is going to change the way things are. Now how does that compare to the journey or quest narrative in Candide? Contrary to the notion of what prepares us for the world, OK here is the important structure of the journey or the quest, and the critique of knowledge by Voltaire. It is contrary to the idea of the knowledge that we acquire prepares us for the world. That each new bit of knowledge that we acquire, prepares us for the next step, and prepares us for the next stage. Contrary to the idea that life is somehow to be understood or that human history is somehow to be understood as a journey organized around progress, around betterment advancement acquiring new knowledge more knowledge more science more learning, we're getting better again, Candide tells the story that goes in the opposite direction. So, then you acquire knowledge and then you spend the rest of the journey finding out that the knowledge is useless, bit by bit, and every lesson you've acquired has to be cast aside, everything you learn you have to abandon. Instead of gaining and getting better, it is throwing off, letting go, and getting worse. Where does Voltaire want us in the end to think of the notion and narrative of progress?


Of course, you know that Candide is steeped in so many of the political and philosophical controversies of the 1750's. One of his big critiques is of the philosopher Leibnitz who said that `this is the best of all possible worlds," the idea championed by Leibnitz was a simple version of the philosophy espoused by enlightenment philosophers that the existence of any evil in the world was a sign that god was not entirely good or very powerful. The idea of an imperfect god would be nonsensical. So if you are a philosopher who takes for granted that god exists, you would have to conclude logically; and here is where humanities and Christianity really start messing with each other in all kinds of obvious ways, that god is perfect if you logically conclude that god exists. Therefore, his creation, the world, and man must also be perfect. According to many enlightenment philosophers, people perceived imperfections of the world only because they do not get the plan. This is a teleological idea of the world. Now obviously Voltaire does not accept this theory, or that god or any god has to exist. Therefore, he makes fun of the idea that the world is completely good. Much of the novel is a satire addressed to the notion that the optimists who witness countless horrors and unbelievable injustice such as floggings, robberies, and earthquakes will always find a way to write it off. They will say, `oh well there must be part of a plan, even though none of these calamities seem to serve any good at all it must point to human cruelty ignorance and barbarism and points to the indifference of the natural world. Pangloss the philosopher in the book throughout the story is always trying to find some justification for the terrible things that he sees and the arguments that he makes seem increasingly to be absurd, like his quote that "Syphilis needed to be transmitted from the new world to Europe so that Europeans could taste new world delicacies. What other things is Voltaire criticizing here that connects to some of the debates that define the enlightenment period of the 1750's Religion? Religion- He criticizes the whole hypocrisy of religion. In the book, Voltaire has a parade of corrupt hypocritical religious leaders who are like the Pope that has a daughter (should have been celibate). Hard line Catholic inquisitors, a Franciscan monk who should have vow of poverty but is a jewel thief. Here Voltaire provides countless examples of the immorality and hypocrisy of religious leaders, he does not really condemn believers per say, he is really out to attack church leadership and church hierarchy. For example Jacques, who is an Anabaptist is arguably one of the most generous and humane characters.

What else does Voltaire criticize or satirize? Wealth- money corrupts; Candide seems to have more problems when he has lots of money. Things get worse he gets unhappy. An interesting point, Voltaire was deeply involved in a debate with the many deep thinkers of his time, most notably was Rousseau, who lambasted the aristocracy. Voltaire himself really moved very comfortably among aristocratic circles and interestingly the French enlightenment philosophy really took off among the French aristocracy. Since they had the leisure time to contemplate so many of the new ideas in reason, science and rationalism and his notions of progress and advancement were ideas that were principally championed and discussed by members of the French aristocracy. Therefore, it was among some of the idle members of the French aristocrats that these enlightenment philosophers were able to find their most ardent followers. Despite the fact that the church and the state were not more often that not completely allied with each other, kings could be attracted on occasion to arguments that seemed to undermine the authority of the church. The fact that the aristocrats were very much unaware of the precariousness of their position tended to make them overconfident. Dabbling in some new ideas that were part of the enlightenment movement caused them not to take seriously the kind of jeopardy they were in or what the enlightenment would lead to in the championing of the common man and the overthrow of the French aristocracy. Because they found these ideas somewhat new, interesting, and exciting and they did not really see this as at all leading inexorably to the demise of the aristocratic class. Now of course it was thinkers like Rousseau not at all like Voltaire on this particular point that made his chief adversary. Rousseau distrusted the aristocrats out of a hunger to overthrow the class but because he believed that people of wealth betrayed decent traditional values. Rousseau opposed the theatre, which is Voltaire's lifeblood; he shunned the aristocracy, which Voltaire very much courted. He courted their attention he courted their interests. Rousseau argued for something dangerous like democratic revolution, and Voltaire argued that equality was impossible it would never come about. Rousseau argued that inequality was not only natural but that if it were taken too far it would make any decent government a total impossibility. Voltaire was very charming and witty, which led largely to his success in moving about aristocratic and social circles. Rousseau insisted on his own correctness and was not a charming person to be around; he was very intense and very serious about his ideas. Voltaire endlessly repeated the same handful of core enlightenment notions, where as Rousseau was a deeply original thinker. Who was always challenging his own way of thinking contradicting himself, coming up with ideas on the equality of education, the family, the government, and the arts in a matter that was much more radical than Voltaire was ever willing to go along with. They were both skeptics, and Voltaire is nothing if not a skeptic.

What does Voltaire do with the idea of philosophy in Candide? Philosophy- What is the value of philosophical speculation? It is useless for Voltaire; it is one of Pangloss' biggest flaws. Abstract philosophical argument is not based on any real world evidence. In the chaotic world of this novel, philosophical speculation repeatedly proves to be useless, and at times even dangerous. Time and again it prevents the characters from making any useful assessment of the world around them, it prevents them from bringing about any kind of change, it prevent them from thinking that they might try to bring about some social change. Pangloss is the character most susceptible to this kind of foolishness. Example, while Jacques is drowning, Pangloss stops Candide from saving him by proving that the bay was formed for Jacques to drown in. Therefore, at the end of course at the novels conclusion Candide rejects Pangloss' philosophies. If philosophical speculation is useless, what does Voltaire suggest you put in its place? Hard practical work in general. Therefore, it is somewhat surprising in that sense that this judgment against philosophy that is portrayed in the book becomes very dramatic when we think about Voltaire's own status as a philosopher.

What about the garden at the end of the novel? At the end of the novel Candide defines happiness in raising vegetables. On the one hand it is indicative of the turning away from the following of philosophy, from the abstract speculative nature of philosophy towards something hands on something pragmatic. Does the garden have a symbolic resonance to it? Is it related to the Garden of Eden? For Adam and Eve the garden is the beginning of their troubles, here it is the end of their troubles. It is the end of the narrative the end of their quest, their journey, and the end of their travails. This is where they wind up this is where they retreat. In the Garden of Eden Adam and Eve do not have to work to have fruits of the garden; this garden requires work, and constant tending. In that I think the garden here represents much, more in a very different way than the biblical garden represents. An embrace of life, but an embrace of life of what? For all the horror, hardships, and nightmares that these characters experience throughout the entire course of the text, at the end, they embrace life; they take it they say yes.

The status of knowledge in Voltaire, what do we know? The garden is a final retreat from activism, or social engagement in the world. Finally, what Voltaire is saying is look go back to the basics. Do not try to change, analyze the world, or try to speculate about the nature of our existence. Retreat into your own sphere and do not mess with the world around you, because ultimately you are powerless, to do anything in this world. I think Voltaire is commenting on in a sense the Utopian impulse and imagination. Specifically as it influenced enlightenment philosophers of the period with respect to the notion of progress and advancement.

Recommended reading for anyone interested in history, psychology, philosophy, and literature.

Voltaire is still recognized as one of history's greatest satirists, and after reading Candide it's not hard to see why. Two and a half centuries later, it still has the power both to amuse and to shock.

On the surface, as has often been noted, Candide is obviously a critique of the philosophy of Liebniz, and especially of the idea that this is the best of all possible worlds and everything is as it had to be in order for this to be so (in accordance, presumably, with the plans of an omnipotent and omnibenevolent Creator). Voltaire goes quite over the top in showing the misadventures and misfortunes that befall his befuddled hero, who at first whole-heartedly buys into this "optimism."

Eventually, Candide's tale concludes with his advice that we should all just tend to our gardens--the precise meaning of which has been widely (and wildly) speculated about. Many take it to be a rejection of philosophy as such as being entirely useless, and we should just take a more pragmatic approach to life, though I find this interpretation untenable. More likely, given what we know about Voltaire as an Enlightenment thinker and from the content of Candide itself, it is simply a rejection of one philosophical school, namely that of rationalism. This is wider than just Liebniz, and Voltaire does target the ideas of other major rationalists (e.g., Descartes) as well. The message seems to be that philosophy is useless *when it has nothing to do with, and is in fact contradicted by, our actual experience.* The ending then suggests a much more practical sort of philosophy, like the one represented in America by Voltaire's contemporary Benjamin Franklin, but it is a philosophy nonetheless.

In the end, this is a highly entertaining and thought-provoking story that is still very relevant in today's world, and should still be required reading for everybody.

If you are reading this, you probably know the merits of Voltaire's classic Candide; so I will comment on this particular translation and edition. Donald M. Frame's translation is the best in my view. Frame also wrote the introduction to the 1961 Signet printing. John Iverson supplies the introduction to the new (2001) printing. In addition to Frame's lively translation, and Iverson's introduction, this volume contains 15 other short works by Voltaire and helpful notes and a glossary. This is the best edition of Volataire's Candide that you can buy - and you can't beat the price of 5 bucks!

Although, perhaps, it wasn't ment to be, Volatire's work is uplifting. Sometimes a man faces something that enraged him to such a depth, he either has to cry or laugh about it. Its good to be able to laugh about injustice, betrayal, and every other inborn, basic flaw of the pompous human race we all have the pleasure to be part of. This is one of the best satires I've ever read.

Candide is one of my most favorite philosophical works because of the humor, honesty, and original perspective that Voltaire brings to this story. This translation is recommended because it also contains many other excellent works from Voltaire, such as Zadig and Micromegas. The translator's notes are very helpful, and in many cases shed light upon Voltaire's intended meaning when the English is not able to convey everything.

This Signet edition of Voltaire's finest works is THE Candide to buy. It has 15 other classic Voltaire works FIFTEEN!! Now that's a great deal without all the bells and whistles!

I remember first being introduced to Voltaire (1694-1778) when I was looking ahead in my history book in school, as was my "pasttime" and was one of the ways how I became a trivial nerd who can name dates and events almost like Rain Man. His picture attracted me because of that smart-aleky grin always on his face. This was a bit surprising considering everyone took serious portraits in that time.

Before long after starting to read this good stuff, you'll have a grin on your face too.

The Age of Reason is where Marie-Francois Arouet, better known by the pen name of Voltaire comes from and it is the setting of one of the most famous satires of all time.

Published in 1759, Voltaire takes apart the philisophical quote by Gottfried Lebniz (1646-1716) which states that, the seventeenth/eighteenth century was "The Best of all Possible Worlds." In Candide, the title naiive character is about to find out just how "great" an era the eighteenth century was.

Next to Gulliver's Travels by Jonathan Swift (1667-1745)-whom Voltaire knew and admired, Candide is the most famous satire ever written. It has the best tragical irony and is combined to make it one very memorable and funny reading experience. It seems to me that the eighteenth century was just begging, bowing, scraping, and grovelling to be taken apart by satire and parody, and who would be better to expose the woes of its society than Voltaire, Swift, Alexander Pope (1688-1744), and all the rest of those satirizing cats?!

Probably Mikhail Bulgakov and/or Nikolai Gogol, but those two cats were LATER.

That brings us to the conclusion that there was

NOBODY, THAT'S WHO!!!

John Noone deserves much credit for originality. His proposed solution to the riddle of the "Masked Man" is, without a doubt, the most ingenious (and darkly hilarious) theory to date. Like all the earlier "solutions" to the riddle of this unfortunate man's identity, his theory is based largely on conjecture, but the tale he spins is so outrageous and unexpected it is, curiously, the most convincing answer yet. I would love to see other "Maskologists" do their own research into Noone's theory to see if it could be either strengthened or refuted.

Whether you personally find his conclusions compelling or not, the background information Noone relates, with its many peculiar twists and turns (such as the stories of the still-mysterious "James de la Cloche" and France's most unwelcome dinner guest, the Marquise de Brinvilliers,) make lively reading for anyone interested in history's more dark and perverse corners.

I found this to be a detailed look at just about every theory that has been expounded about the Iron Mask. The great part was reading each new guess, agreeing with the author on the possibilities, then realizing that it couldn't possibly be that person because Noone then demolishes the theory. Highly enjoyable, and a read that hopefully will put away the tiresome "Twin Brother of Louis XIV" theory for good.

This is one of the most complete compendia of theories as to who was the Man in the Iron Mask. However, at the end, Noone totally negates all theories in favor of his own: that the MITIM was...well I will let you find out for yourselves. It is a silly end to a great book.

The MITIM is one of the enduring mysteries of French History, in itself fascinating even without the secret that has been hidden for 350 years. Will someone ever solve it? Perhaps.

Excellent! This book is a must for anyone interested in the "Man in the Iron Mask". Mr. Noone reveals some very interesting theories and possibilities as to who the MITIM really is. I STRONGLY recommend it!

Will Durant, initially by himself and later with his wife Ariel, has written some of the most readable and interesting histories of the 20th or any other century. I found these books in the early 1980s and took five years to read them all. It was the greatest intellectual experience of my lifetime, and now I am selectively reading them again. (Fortunately I then had the habit of underlining passages I found most compelling and facinating, and this is saving me a lot of time in my rereading of the Durants.) And this is perhaps the most informative of the books, especially given our present day American obscession with evangelical Christanity. Rereading Durant makes me conscious of just how destructive have been the Christian schools that so many of our students have been subjected to since the mid 60s. I think that the Durants would call today, with the eager reelection of Geo. W. Bush and his merry men, The Age of Ignorance. Would that our students of today felt compelled to read the Durants. wfh

I remember seeing these sets of books in my University Bookstore in College--never read them, but picked up the whole set for .25 each at a garage sale. Little did I know what I'd been missing. I also just started teaching history in Calgary--a colleague agreed with me that they are fabulous, but said the snobby professors looked down on the Durants as "popularizers." I can't think of a higher compliment. Excellent footnotes, with quotes from primary resources, all the marks of a hallmark historian. I reading these books like steamy romance novels--and they are a lot more fun. Durrant is not afraid to comment on the sexual mores/and morality of the times. His judgments are pithy and well, history is riveting. I would have paid full price for these if I'd known how good they were!

Durant's popularization of history, which he continues with this wonderful volume, has been and indeed, still is poopooed by many an academic. I first learned of this years ago while taking a never ending series of history courses in college. Almost to the man and woman, they, the professors, would gave collective fits if a student brought the name of Durant to class and heaven help the sudent who used a "popular history writer" to class in the form of a reference on a paper. I knew then that I had to own and read these books. I did and do now and have not regreted it one bit. Popular history, i.e. history that most of us can actually read and learn from is a wonderful thing. Few of us grow up to be accademics and works such as these open many windows for we, the common person. I have been reading and rereading this series for years and have not regreted it one bit. This particular volume of course examines the French Revolution, it's results and those involved. Durant's style continues to come through and I promise you, you will learn much in a very enjoyable fashion. Recommend highly.

Poets and English professors Claudia Rankine and Lisa Sewell have meticulously assembled an ideal introduction to contemporary American poets and poetry in American Poets in the 21st Century: The New Poetics. The heart of American Poets in the 21st Century is comprised of the voices of thirteen notable contributing poets: Joshua Clover, Stacy Doris, Peter Gizzi, Kenneth Goldsmith, Myung Mi Kim, Mark Levine, Tracie Morris, Mark Nowak, D.A. Powell, Juliana Spahr, Karen Volkman, Susan Wheeler, and Kevin Young. Rounding out the poems themselves are a brief statement from each poet, and thirteen critical essays offering historic context and close analysis of how individual works of poetry can transform American cultural understanding of the art form's look, feel, and sound. An accompanying audio CD of readings from each poet rounds out this superb text, ideal for self-study or college classrooms and poetry libraries.

I snapped up a copy of this book as soon as I heard about it. The audio CD would be useful on my Wordsalad radio program, and the text would bring me up to date on a number of poets doing exciting work. The sounds of these authors' voices are a welcome addition to the book and to my program.

This collection focuses on 13 poets, each of whom revises the traditions of the previous century. Each chapter includes a selection of one writer's poems, a brief artist's statement, and a critical essay that provides a historical context as well as an analysis of the ways the specific work alters and extends the understanding of what the new American poetries can look, feel, and sound like. In addition to the recordings of each poet reading some of his or her work, additional audio files are available online for listening and download.

In this, the Ninth Volume in the classic "Story of Civilization" series, Dr. Will & Ariel Durant have compiled a massive historical examination of France and England in the first-half of the Eighteenth Century.

At over >800 pages, the reader is treated to a vivid recount of: The English ideas that inspired an Enlightenment in France. The Salons of Paris. The philosophies of both nation states. Voltaire! The Augustan Age. The decay of absolute monarchy. Diderot, Helvetius, and Holbach, compilers of the first encylopedia.

Written to stand alone, or as part of the series, the Durants have written a smooth prose of unparalleled historical accuracy to be enjoyed by professional and layperson alike! I rate it as five stars as a part of the Durant's Magnum Opus known as "The Story of Civilization."

Zadig is a well written story of about the wise man named Zadig. He has many characteristics that make him a perfect worldly man at its greatest. He is wise, justified, and well-read. By far my favorite part in this little masterpiece is when Zadig makes the fine decisions for the King such as when he helped the woman claim her baby. Zadig gets really great when Zadig helps the Widows by convincing them to not burn themselves. I felt the emotion when Zadig lost his beloved Queen when the king unjustly ordered Zadig executed for having an affair with the queen, which he did not. Overall Zadig is a wonderful story that I would suggest to read whether your interests include classics, fantasy, fast-paced, or slow-paced books. It can interesting to a person of any age. Zadig has a little place within me now and I hope this classic story of a man trying to be Just stays with me forever.