Cultural Books

This book was a supplemental text for my Graduate level Critical Theory class, and I thank my prof for that every time I open it up. Barry's writing is incredibly accessible -- even inviting, and,at times, humorous. He breaks down most of the major theorists' important and influential works into their key points (which are often buried under obtuse and circular language in the works themselves) and (briefly) applies them to well-known pieces of literature to show how theory is "done". Even for those of us who are "into" theory, writers like Derrida, Spivak, and Lacan can be intimidating; Barry helps the reader get beyond that and deep into the core of critical theory. I would recommend this book to anyone looking to broaden their understanding of literary theory, and I definitely recommend it new students who find themselves overwhelmed or intimidated by theory.

Peter Barry's BEGINNING THEORY introduction to Literary and Cultural Theory is lucid, engaging, and challenging, and would make an ideal classroom text; but it's also a good one for those individuals like me who have been out of school for some time and are a little curious about how the reading and study of literature has changed over the past few decades. The book's thirteen chapters cover traditional criticism (liberal humanism); structuralism; post-structuralism and deconstruction; postmodernism; psychoanalytic criticism; feminist criticism; lesbian/gay criticism; Marxist criticism; new historicism and cultural materialism; postcolonial criticism; stylistics; narratology; and ecocriticism (the latter being the new kid on the block and usually not included in comparable Theory Introductions). Barry may not be the last word on all these subjects, but I felt he's a good starting point for just about anyone. He advocates reading carefully a few of the most pivotal texts on the subjects covered (rather than reading as broadly as possible); he succinctly summarizes each theory's tenets and practices in easy-to-absorb lists; he encourages readers to apply the theories in some way in "Stop and Think" exercises; and he provides annotated select reading lists for each chapter. This is a book I expect I'll be returning to time and again as I try to read some of the primary texts Barry recommends.

As a literature professor, I have a professional responsibility to know about literary theory. And let's face it: it's a pretty scary and complex subject, feared by many and mastered by few. In fifteen years in the business, I have read many books about lit crit and literary theory, and Peter Barry's book is BY FAR the best. It is, indeed, "only" an introduction to the subject, rather than an advanced study, but it is brilliantly clear, and blessedly jargon-free.

Barry writes as though his readers are new to the subject, but bright and curious. And he delivers the goods! This is the book I refer to when in doubt, and the book I encourage my graduate students to purchase. I would recommend anyone who is pursuing graduate study in the humanities to own and carefully read this book. If you read this one carefully, you won't need any of the other intro-to-lit-crit books on the market, which simply don't measure up.

Whenever a college student takes that required first course in critical theory, that student ought to realize that this course is admittedly dense in both content and style, and as a consequence should have access to supplemental readings. Peter Barry with his BEGINNING THEORY is one of three such useful texts. Lois Tyson and Charles Bressler are the other two noteworthy introductory tomes. What is helpful in Barry is his initial chapter on "Theory before `theory'--liberal humanism." Most other critical texts scant the reader on the state of criticism as it existed before Jacques Derrida took the podium in 1966 and shook up the academic world by suggesting that the neat and tidy world of the liberal humanists was founded on a heavy-handed patriarchy that took for granted a spectrum of Western-based assumptions that had stood unchallenged since Plato. These liberal humanists have been on the run since then and Barry succinctly summarizes and analyzes who the major players were in this seismic eruption.

Barry structures his analyses of each school with a general historical overview of that school's paradigmatic assumptions. He includes what critics of that school generally think about as they ponder how to relate the intricacies of that school to specified literary texts. This listing is more useful than the uninitiated might think since when it comes time for the novice critic to make that transcendental leap from the abstruseness that is theory to the concrete reality that is text that neophyte must understand a plethora of assumptions that all too often get lost in the French translation but are clarified in Barry's capable hands. One example will do. Jacques Lacan is notorious for being dense and just plain hard to understand, but when Barry connects the denseness that is Lacan to the clarity that is Poe in his "The Purloined Letter," the various stages of self that seem muddled in the former now stand etched in clear relief by the latter.

One minor note: Barry closes his text with considerations of Stylistics, Narratology, and Ecocriticism, none of which have yet hit the mainstream as accepted modes of literary discourse. Still, for the eager undergraduate or the uneasy graduate student, Barry belongs on the same shelf that also houses Lois Tyson and Charles Bressler.

Wow. I bought this book when I was in college, but I never got around to reading it until this past week. I am absolutely amazed by how good it is, and I wish I had read it earlier.

If I had read this before going to college, I swear I would have aced all my English courses. Why am I so confident that this book would help me? Well, basically, this book gives you something like twenty different approaches to reading literature. After finishing the book, you will be more attuned to what you are reading. You should be able to say to yourself, "well, a stylistic critic would approach this book X way, while a postcolonial critic would approach this book Y way." Imagine your professor's astonishment when you hand in your first essay and the title of it is: "A Lacanian Approach to Jane Eyre." Provided you are able to follow Barry's model for what Lacanian critics do, and you make some decent Lacan-influenced points, you are almost guaranteed to receive an "A."

Of course, many potential readers of this book are out-of-college and, like me, will never get those college literature courses back. This book has utility for us also. It is great because it can give us new angles from which to explore books we have read before. I'm tempted to re-read Hamlet now that I understand the Freudian interpretaton of the play. I want to go back and decide for myself whether the Freudian interpretation is tenable.

Some posters have criticized this book for not probing deep enough. What rubbish! The title of the book is "Beginning Theory." Its intended audience is either people who are new to literary theory, or people who have not been able to make sense of the bombastic critical essays they have been assigned for class. The book serves its purpose extraordinarily well. It is clear, it is to the point, it provides excellent summaries of the major critical theories, and it even provides lists of suggested reading for people who want to read more about the various theories. In short, it is everything you need to get started learning about literary theory. It is a tremendous work, easily one of the best books I have ever read by an English professor. Thank you for writing such a cogent and lucid introductory work to this difficult subject, Professor Barry!

Lekson insight on Chaco culture is a brilliant overview based on indigenous pre-history. A history based on indigenous reality rather than a Eurocentric overlay.

I was alerted to Lekson and this book in the course of reading "House of Rain" by Craig Childs, which touched on many different theories concerning the Anasazi in the Southwest. In a way, that tip was the most important piece of information I got from Childs's book. I don't mean to disparage "House of Rain" (I reviewed it and gave it four stars), but THE CHACO MERIDIAN has been a real treat to read.

Other reviews outline Lekson's hypothesis. I certainly do not have the background to evaluate that hypothesis on professional or academic grounds. I understand that much of what Lekson has to say is controversial, maybe even heretical, but if I were to bet, I would place a small sum on Lekson vis-a-vis the academy. THE CHACO MERIDIAN strikes me as thoughtful, sound reasoning (I won't say "sound science", because I don't believe archaeology is pure science; it is equally akin to history). And it is eminently readable. If only other books by acadmics were as readable, I -- and probably many other interested lay readers -- would know a lot more about the "pre-history" of the American Southwest.

The Chaco Meridian is strictly for those already familiar with studies and locations in Southwestern archaeology. The author's theory about a common meridian linking Chaco and Aztec (N.M.) and Casas Grandes (Mexico) is interesting and well-argued, but far-fetched.
The book is cluttered with hundreds of references placed in middle of the text, which make for choppy reading. Many of the references are to Dr. Lekson's own work.
Four Corners archaeology has been studied by many, many scientists for many, many years. The result is a cloud of literature which turns over stone after stone; potsherd after potsherd, attempting to justify the cost of each new study. There is lots of dust, not much pure light.
Dr. Lekson raises more dust, pointing out the coincidence of three major sites on (almost) the same meridian. Hundreds of other sites don't line up with anything. One can connect any two sites with a straight line. Extended far enough, the line will probably strike something else. My hometown is on almost the same meridian as Oklahoma City and Waco. So?
To his credit, Dr. Lekson gently slams the fetish of Chaco astro-archaeology and its limitless imagined alignments of doorways and rocks with certain stars on certain nights. Most of the "alignments" are pure Hohokam. The bend of a creek (we don't have mountains around here) viewed from my attic window lines up perfectly with sunrise on May 17. You have to stand on a chair in just the right spot to make everything line up. Is this a magic place, or what?
I'd like to give Dr. Lekson five stars for this clever work, but it grinds too fine.

Lekson's book the Chaco meridian is an entertaining read for those who are previously aquainted with southwestern puebloan archaeology. The book does well to keep the reader engrossed but as one hits the last few chapters you may wonder where the jokes left and the SAA conference began. It does provide an interesting perspective that could be used for further reasearch in the connection of ancient puebloan sites. Overall a fairly decent text, but simply unacceptable for the neophyte to this field of study.

Lekson, an expert on Southwestern archaeology, presents a provocative thesis about the civilization that produced the great houses in New Mexico's Chaco Canyon. He proposes that Chaco Canyon was one of three successive capitals of a politically integrated region. According to Lekson, a ruling elite emerged at Chaco and perpetuated itself by moving a ceremonial city along Chaco's meridian. Lekson writes in an engaging and often deliberately provocative style. This is as fun as serious archaeology gets, though Lekson sometimes repeats his points. The book is well illustrated with diagrams and black and white photographs.

A WONDERFULLY TOLD CAT-TAIL! THE ILLUSTRATIONS ARE LOVELY AND APPROPRIATE TO THE PLAYFUL THEME OF THE BOOK.

This is a fantastic story. It sparks children and adults (I'm 53!) the imagination and creativity that will help make the world a more beautiful place. I hence started to write my own children's stories. Amy Tan is my inspiration, and I hope she becomes yours.

I am the mother of 2 boys and have little knowledge of "girl" books. I bought this book for 2 little girls ages 4 and 5. The parents of each girl said their daughters were thrilled with the book and asked that it be read to them twice the day the book arrived. I bought the book because I love Amy Tan's novels and assumed that a child's book would be just as engaging. Amy Tan's story and the beautiful illustrations did not let me down.

The most exquisitely illustrated book I've ever owned! A fun, fictitious way to describe how white siamese kittens get their colors.
It's a bit long for a bed time story, but really fun! Kids ages 8 or 9 and up may be able to read it themselves, but the beginners may have a hard time.

I've read Amy Tan's "Joy Luck Club" and "Kitchen God's Wife" and had no idea that she's a wonderful children's author as well. I learned about this book from watching the same titled PBS series. The series is cute for kids, but the book is a wonderful story, rich in history and beautifully illustrated. Tan is a gifted writer that children and adults can appreciate.

In this short book, the supremely intelligent Rene Guenon manages to crystallize some of the most fundamental ailments of modern society. He is neither afraid to examine from a traditionalist viewpoint all recent intellectual "developments" in science along with the callow, bigoted perceptions of modern philosophy, nor does he shy away from criticizing democracy and the notions of socio-political "progress," or the diluted and comical nature of modern religion. Consistency and holistic understanding are Guenon's hallmarks, and he demonstrates it well with this succinct volume.

This work is genuine treasure for all those capable of fully comprehending reality and naturally find themselves alone and at odds with contemporary civilization. Serves as a good introduction to the general orientations of authentic traditionalist thought. Guenon expands on this work significantly in its companion volume, The Reign of Quantity.

In perhaps his most important work, _The Crisis of the Modern World_, traditionalist thinker Rene Guenon outlines his philosophy and shows how the traditional outlook is opposed by modern developments. Guenon begins by noting that the modern world has brought about a crisis, conceived by many in terms of apocalypse and the "end times" (the coming dark age of the Kali Yuga in terms of Hindu cyclical cosmology), which can only be resolved by a return of the West to the traditional outlook. Taking off from what he had written earlier in a book entitled _East and West_, Guenon notes that the worldviews of West and East are profoundly different from each other, the East maintaining its traditions, while the West creeps towards degeneracy in the form of modernism and materialism. Much of this book is spent contrasting East and West, attempting to demonstrate exactly where the West has gone astray (both in its attempts to colonize the East and in its rampant materialism and modernism). In the East, three great traditions remain corresponding to the Near, Middle, and Far East respectively. These are the traditions of Islam, the traditions of India (especially Hinduism), and the traditions of the Chinese civilization. Guenon believes that only one possible source for traditional renewal remains in the West, and that is the Catholic (meaning "universal") Church, which he opposes to Protestant Christianity or modern day "rationalism", for example. Tranditionalism places an emphasis on both "primordialism" and universality, in line with its Vedantist roots. Guenon also notes several contrasting distinctions between the traditional viewpoint and that of the modern day (the Western materialist/"rationalist" outlook). Part of this involves the contrast between sacred and profane science. Modernists emphasize profane science, attempting to desacralize nature, and place their priority in both pragmatism and the material world. Such a view has come even to relegate metaphysical notions of truth to the realm of the purely pragmatic and utilitarian. Guenon also notes how the modern day world is dominated by a mass democratic levelling brought about by what he terms "individualism". It is this form of "individualism" which has led to materialism and an emphasis on pure pragmatics (quantity as opposed to quality), although he contrasts this to the more genuine view of the traditional man which remains opposed to the encroaching influences of force, through the state for example. Guenon sees much to criticize in the democratic development of the West, seeing in democracy a form of mass levelling. Opposing these developments within the modern world, Guenon calls for a new intellectual elite, who will serve to revive tradition where it is to be found. This revival also centers around the schism between East and West. In this sense, those among the "intellectual elite" must either opt to integrate the traditions of the East (which remain viable) into the West or attempt to restore genuine Western tradition (such as that which exists in a form of decline within the Catholic Church). Guenon remains a champion of the East and notes the Western bias and attempt to dominate the traditional East, citing several sources of this problematic, where he means by the West the modern materialist-driven West and not the traditional West. This book serves as an important introduction to the thinking of Rene Guenon, who is the father of the traditionalist school which also includes Ananda Coomaraswamy, Frithjof Schuon, Julius Evola, and Mircea Eliade, among others. It serves to highlight many of the contrasts which exist between the modern world (undergoing crisis) and the traditional outlook. Guenon notes that while there is a tendency for those among the traditional camp to despair, given the bleak outlook presented by the modern world (which may be destroyed in catastrophe given its false foundations), that this tendency should be overcome, particularly by those among his chosen elite. Guenon quotes several important passages from the Gospel accounts to illustrate his point. Truly the modern world represents the traditional Kali Yuga of the Hindu cycle, a dark age of rampant materialism, and a decline from the once golden age of spiritual tradition.

Rene Guenon makes an excellent case when he presents the ontologically corrupt nature of our time in his _Crisis of the Modern World_. Guenon's prose, as noted by other readers, translates horribly into English from the original French. Never before have I read "paragraph long" sentences and Guenon is probably one of the few authors who uses semicolons and colons more frequently than periods in his ultra-dense prose. His train of thought is difficult to follow but once concentrated upon closely it is apparent how insightful Guenon is explaining his subject. He was an early twentieth century advocate of the "perennialist" philosophy: all of the world's genuine religious faiths share a common root and esoteric teachings that have been obscured by the process of time. The modern world, whose historical origins lay during the Renaissance period, is the spiritual nadir of this time "cycle" according to Guenon's understanding of ancient Hindu mythology. It is marked by a decline in the role of spiritual élites, both exoteric and esoteric religious devotion, and by the subsequent rise in the study of material, empirical sciences, and the ascendancy of secular humanist philosophy and the replacement of objective, transcendent religion with sentimental moralism. Guenon's perspective is interesting because he defends the Catholic Church as Europe's sole remaining traditional body, despite dropping out of the Catholic fold. Guenon instead affiliated himself with Freemasonry and the study of Hindu texts, and who later in life moved to Egypt and converted to Islam in order to live in a more traditional (i.e. non-Western) society. Guenon decries the fact that the West has lost touch with its religious roots and is in the meantime corrupting the traditional eastern societies. He also notes how the current, anti-traditional Western advocates of democracy and thus majority rule "by the people" are in fact in the minority if the East and its views are taken into consideration. All mental activity and emphasis in the West have become geared to the external and purely rational, not toward the "intellectual" in the classic sense of the term. Consider the apocalyptic nature of the pro-sports phenomenon:

"There is no longer any place for intelligence, or anything else that is purely inward, for these are things that can neither be seen nor touched, that can neither be counted nor weighed; there is only place for outward action in all its forms, even those that are the most completely meaningless. For this reason it should not be a matter of surprise that the Anglo-Saxon mania for sport gains ground day by day: the ideal of the modern world is the 'human animal' who has developed his muscular strength to the highest pitch; its heroes are athletes, even though they be mere brutes; it is they who awaken popular enthusiasm, and it is their exploits that command the passionate interest of the crowd. A world in which such things are seen has indeed sunk low and seems near its end" (92).

The only hope for the West, Guenon notes, is for a spiritual elite, an initiated aristocracy of sorts, to guide society into the next "Golden Age." However, the forces of the modern world prevent such a naturally dispersed and alienated group from organizing and turning back the clock. Nevertheless, the modern world, built as it is on materialistic presuppositions, will experience a catastrophe (_Crisis_ was written in the 1920s before the first nuclear weapons were constructed) that will usher in the next "cycle," the "new heaven and new earth" according to the Gospel. With the proliferation of nuclear technology and the continuing Mideast conflict, Guenon remains to be proven wrong. I disagree with Guenon's rejection of Catholicism for shady esotericism, Hinduism and Islam, but overall he reveals the modern world for the false, temporal sham that it really is.

The scholarly world is never too short of what is in vogue as `critiques of modernity' that another addition to this stock would have been redundant. Guénon's The Crisis of the Modern World however, is not simply `another' of this but is distinguished by its profound wisdom, transcending conventional approaches that either diagnosed the symptoms and not the real disease or carried from an exclusively `philosophical' viewpoint, oblivious to the fact that `philosophy' itself is among modernity's offspring. Guénon's theme is sophia perennis, or primordial Wisdom, which seeks to resurrect the sacred metaphysics that lies at the root of the world's major religions.

Guénon begins with the premise that the modern world as we know it corresponds exactly to the period of Kali Yuga (or Dark Age) in Hindu cosmology, similar to the Iron Age in Western traditional doctrine, a time when the forces of matter reign supreme and spirituality has been thoroughly eclipsed. In fact, history itself is a gradual process of declining spirituality and "progressive materialization", so that at the last phase of the human cycle (or the darkest of the Dark Age), mankind shall witness the abundance of material prosperity as has never been witnessed before, while simultaneously impoverished spiritually and utterly divorced from true intellectuality and hence truth itself.

Intellectually, this decline is especially evident in science and philosophy. Philosophy - `love' of wisdom - became wisdom unto itself; `physics' - the science of `nature' in its totality - became a science that deals with only a portion of nature; astrology degraded into astronomy; alchemy degenerated into chemistry; and all that was once meaningful and bound to truth transcending the domain of matter and the world of sensible experience is reduced to bare facts bereft of truth, meaning and purpose. It is no wonder that the modern man today feels alienated from the world, from each other and from himself. The ancient sciences were invariably bound to metaphysical principles found in the world's great religions, made possible by the eminently religious and theocentric character of the earlier people. Truth for them is one, just as God is One. The different orders and aspects of Reality are but reflections of this same, single and universal truth. Whichever angle the truth is approached, contradictions only appear at the surface so that `specialization' would eventually lead to the convergence of the various disciplines, which explains why the ancients were so adept at mastering several different branches of knowledge at the same time, insofar as mastery of certain basic laws underlying all of reality permits their application to many different domains.

Modernity by contrast, is built upon the spirit of opposition to religion (think of the Renaissance, Reformation and the Enlightenment) and therefore hostility to metaphysics and truth. Once the ultimate Truth is denied, the ground is cleared for the manufacture of many different "truths", tending naturally towards relativism and nihilism that are so prevalent in today's world. Indeed, relativism is the logical outcome of rationalism, this in turn being the result of humanism and individualism, which of course, is the "determining cause of the present decline of the West." Descartes' rationalism, instead of raising man to transcend himself towards truth, seeks to drag truth down to the "purely relative and human faculty" of rational thought. The mental outlook that made this possible is materialism, "a conception according to which nothing else exists but matter and its derivatives." Now this is significant even symbolically, for matter is essentially multiplicity and division, hence the source of strife and conflict.

This decadence even manifests itself in the social order - from the separation of religion from the state, the triumph of mediocrity over the wise (democracy), the spread of `mass education' (which compromises the uniqueness of each individual) to the rise of the cult of `originality' in the intellectual domain, for whom it is better to create a new error than repeat an old truth. All this are but manifestations of the same catastrophe - neglect of spirituality, hence the loss of unity.

Materialism is also tied to Western domination. The East has been traditionally religious, but in the face of (material) challenge and encroachment by the modern West, is now compelled to adopt the materialistic worldview to compete in this profane realm and in this regard, its religious past is certainly no guide. Where else would they seek guidance and `light', if not from the very civilization in which materialism organically springed forth? This is in fact how the present age fits neatly into that last phase of Kali Yuga as Guénon understands it, namely that the darkness of materialism will ultimately bring the whole world into its dominion (long before `globalization' and `end of history' became common lingo), marking finally the end of an era, i.e. the end of a human cycle, or Manvantara, where `the wheel stops turning.' This is when chaos, conflict and strife will erupt as never before, a time known in Christianity as the reign of the Antichrist and in Islam as the era of Dajjal.

There is a way out - for the establishment of a spiritual elite to lead the masses out of this darkness. This elite necessarily has to operate covertly, like a secret puppeteer when others could not see the strings, for the masses have become deeply entrenched in their materialism, which continuously creates in them more artificial needs for materiality than it can satisfy. In the West, the only institution capable of bringing about this change is the Catholic Church, which alone is in possession of the sacred traditional doctrine of Christianity. Yet even then, Guenon remains skeptical and calls for the Western world to summon aid from what modicum of true spirituality is left in the East, unadulterated by the `modernized' outlook that is fast making headways throughout the Orient.

This book show us the roots of our modern world. This book is for those that, unsatisfied with the course os the modern world and it?s oppressive materialism, are looking for convincing explanations, out of the common political and economical vision. The author examines the deep factors that conducted our world to it?s present unbalance, demonstrating that, since the Middle Age, the Occident went further and further away, with increasing velocity, from the principles that ruled all the humanity until that momment. Principles that presume an hierarchy of values, from the highest (spiritual) ones to the basic (material) ones; principles that are within the essence of the traditional civilizations, that harmonize man and nature. We find examples of traditional civilizations with the north-american native tribes (as the Hopi and Sioux, among others); the Tibet, before the chinese invasion; the medieval Japan... Ren? Gu?non (1886-1951), with this book that is at once masterly and accessible, don?t give us illusions about the future of our civilization. Instead he provides us with new and wide horizons, with tools that enables us to evaluate and stand up to the great challenges of the modern world crisis. It's the best way to make a first contact with Ren? Gu?non and the traditional view.

Luiz Pontual (irget@reneguenon.net), director of Ren? Gu?non's Institute, April 9, 1999. See our site irget@reneguenon.net and buy our book at Amazon.com

From lowbrow to Nobrow is a great book in terms of content and style. The author describes nobrow as a fusion between highbrow and lowbrow, provides a thorough theoretical and historical analysis, and shows that nobrow culture and literature occurred in the early decades of the twentieth century. In every argument, he provides statistical data and evidence to support his points. This book will help you to know more about the connection between literature and popular culture.

You would never forget such an impressive book cover, as it implies there is a need to turn over a new leaf in popular literature. As an English teacher with linguistics background at the University of Hong Kong, From lowbrow to nobrow, a recent bestseller, has enlightened me as to the crucial role of popular literature that has escaped most of the attention of both academic and general readership. While there is still widespread assumption that, popular literature (though the dominant art in our times) neither can be art nor would be so popular, From lowbrow to nobrow has set the scene for the rise of novel literary-cultural formation.

The author, Peter Swirski, is Honorary Professor of American Literature at the University of British Columbia, and Associate Professor and Head of American Studies at the University of Hong Kong. Swirski is a brilliant literary critic and has written nine books in American Literature and Culture, and has contributed more than fifty articles in various places. Swirski's works have been highly praised by numerous scholars and literary critics. In From Lowbrow to Nobrow, you will see why Swirski deserves wide recognition as a scholar in American literature, in the way he writes clearly, quotes intelligently, argues provocatively, approaches his portrait of nobrow culture with originality ...

What makes this book original and praiseworthy is Swirski proposes that both highbrow and lowbrow literary cultures have been interpenetrating each other from at least the early in the twentieth-century, i.e. decades before what John Seabrook proposes in Nobrow (2000). Swirski begins with some groundbreaking questions about the nature of popular fiction, defending with sound arguments an innovative way of viewing it as `artertainment'. He then moves on to give a history of popular fiction publishing with the support of some recent statistical data, followed by an insightful analysis of "nobrow aesthetics." As the heart of the book, Swirski evaluates three 20th-century novels, which have almost escaped the attention of both academic and general readership, to demonstrate they have innovatively established a wide spectrum of aesthetic qualities of popular culture. And pages in, you are amazed by the original mix of soul searching and thought provoking popular literature, as represented in Karel Capek's War with the Newts, Raymond Chandler's Playback and Stanislaw Lem's Chain of Chance.

From lowbrow to nobrow definitely is influening the way we look at popular culture. After reading, I recalled some popular fictions or movies, and started to realise they could have the nature of nobrow aesthetics, as Swirski proposes. Forrest Gump, starring Tom Hanks, caused much debate in 1994 after winning six Oscars, but it is a portrayal of life, conveying a message that any person, no matter how seemingly stupid, can change any person's life, no matter their stature. Some Chinese popular fictions written in Ming dynasty, such as Jin Ping Mei (The Plum in the Golden Vase), also play a significant part in ancient Chinese literary art, appreciated by everyday people not only in Ming dynasty but over centuries till now. The Last Mimzy (2007), starring Timothy Hutton and Joely Richardson, that is based on the acclaimed 1943 science fiction short story, Mimsy Were the Borogoves by Lewsi Padgett is an insipration and discovery of humanity's future ... Instead of "colour[ing] a colourless day" (p. 177), popular literature can lead us to a real discovery of life and culture. As Swirski argues, in many cases far from thoughtless pulp, "popular literature expresses and reflects the aesthetic and social values of its readers" (p.6).

Read From lowbrow to nobrow OR it's your loss!

Peter Swirski is on a mission!

Peter Swirski's book From Lowbrow to NoBrow is a compelling and ambitious work in the area of literature studies. As has been mentioned, Swirski's main argument lies in the fact that he is trying to "wipe the brow" (pun intended) of distinction amongst works of literature, essentially calling for the banishment of the title "lowbrow" for those books deemed "not sophisticated enough for serious academic study". Swirski contends that while there are many books out there that don't warrant said serious academic study, there are just as many that do, and should be examined through an academic framework.

It is my belief that Swirski is correct in this line of thinking; it is sad and indeed flippant to dismiss a novel and reserve academic study of it, because it is considered "genre fiction" or simplistic. There is a great distinction in the halls of academia concerning what is studied and what is not, what is worthy and what is worth glossing over or not covering at all. Swirski is saying, and indeed proving with his examples, that many previously glossed over works, which would be looked at with disdain, and more than a little contempt, need to be truly examined, and not simply pushed to the side because of their sources or content. It is a very provocative idea indeed to challenge the academic snobbery that is present in the study of literature, and even more admirable to submit that not only should the "canon" be studied, but things like genre fiction, at that, should be examined also, expanding the scope of investigation and getting a look at the whole picture, not just a segment of it. This is a rather bold idea, and Swirski, armed with his examples, wit, a wealth of knowledge about what he is writing about, and a little bit of attitude, tries to prove this to the reader.

Swirski blazes forward with his contention that genre fiction, whatever type it may be, may stand on its own merit, should not be considered "lowbrow". In fact, wait for it - the study of literature should not pit "highbrow" versus "lowbrow", and in the end, we should have "nobrow", simply evaluating books on their own strengths and weaknesses, not placing labels on them.

It is my opinion that Swirski takes a wonderful swipe at the "looking down the nose" of academia, and that he is successful at his attempt. By no means can this book cover all arguments and examples in terms of this debate, but it exerts a valiant effort to do so, and to change people's minds. "Leveling the playing field" in literature is a tall order, and Swirski has shown that he is more than up for the challenge. I highly recommend this book - prepare to have a shift in your "brows"!

Call me cynical but I've never thought that the book which examines the blurring phenomenon between "brow" cultures and the emergence of the "nobrow" space could ever stir my emotions in such a powerful way! Who said that social trend setting should be reserved only for sociologists, psychologists, marketers and futurists? The author, who certainly does not belong to the circle of conventional thinkers, alerts us to a powerful social change that emerges from the popular literature. This book helped me realise that wherever it is that we are going, it is mass literature, which conveys the values and attitudes of its readers, shapes the full character, behaviour and lives of its audience. What amazes me is the fact that the change that emerges from this ocean of mainstream thinking still remains somehow unnoticed and not because of its movement but because of the impact it makes on its audience. It is brilliant book that strangles many orthodox ideas in the periphery of their thinking!

From the back cover: "This superb book will make all previous studies in popular culture moot. Swirski demonstrates that in cultures there are no brows whatsoever. This book must be owned by all libraries and cultural studies scholars," Ray B. Browne. That about sums it up.

This is an interesting book where the author relates his own life experience and all that he goes through growing up in a mixed Latino-Anglo Family. Through his life the author illustrates and analyzes important issues for Latinos living in the United States.

Kevin Johnson is the son of a Mexican American mother and an Anglo father. While his mom always denied her Mexican heritage and chose not to teach her kids Spanish, his dad always encouraged him to take pride on his Mexican background. Kevin Johnson's parents divorced when he was a young child and he grew up experiencing the socio economic differences between the middle class and the people on welfare. Through his experiences he narrates how he struggled developing his racial identity and how that affected his life.

Johnson says that Latinos in the United States are a diverse group in terms of race, country of origin, time living in the country, language, and immigration status. According to Johnson, some Latinos may be able to choose an identity, but finding and becoming comfortable with the racial identity is a difficult task that members of a racial minority face. They can risk rejection for refusing to assimilate and trying to benefit from affirmative action. Johnson says that the United States is a much racially mixed nation today than it was in the past, and as immigration and intermarriage increase so will the diversity in the population.

As a Latina, it was interesting for me to read this book because I was able to relate myself in some of the experiences and incidents that the author recounts. I consider that the book is an inspiring story for Latinos and people of other ethnic groups living in the United States that shows that although it may be hard at times to fit into the social dynamics of the United States, there are plenty of opportunities. With effort and self-determination individuals can find their own social accommodation without having to deny their own cultural background.

: I loved Johnson's book and his story. I found myself saying to myself, "that happened to me too". I would say "yeah, that's totally true" and "he's right on". This book was like a breath of fresh air for me. It was a way for me to look at myself and really think about how I viewed myself. There are many sections in the book that I read and thought "that's exactly what I would have written too". Johnson put his heart into this book and put his emotions and thoughts on the table for all to read and enjoy and learn from. I think that anyone could learn a new perspective by reading the book. Anyone from a mixed heritage background could read it feel relief in that there are others in the world that have had similar experiences to that of their own. My mother is Mexican and my father is white and I could wholly relate to the author's experience. I have a white last name and always felt stuck in between the two worlds. I think that the author portrayed this feeling very well. The book gave me newfound respect for anyone who enters the legal profession. They definitely have to work very to get to where they want to be in life. Bravo to Mr. Johnson.

When I saw the title, I knew I had to check out the book for myself. Since I am a bicultural person (of Venezuelan and Polish descent) I could relate to his struggle. A lot of people doubt you based on physical characteristics, surname and mannerisms when you come from a bicultural background. The situation was the same for Mr. Johnson, a lawyer of English and Mexican background. His last name, light complexion and elementary knowledge of Spanish hindered him in integrating into Mexican culture, while his non-Caucasian features separated him from his Anglo contemporaries. He wrote sensitively about his experiences and enlightened us about his process of self-discovery (finally marrying a Mexicana, having children with her, giving them Spanish names, etc). I reccomend this book to anyone who wants an education on the bicultural experience or has been through that process themselves. I can't tell you how many times, to this day, people still deny me my Latin roots because I don't look like the caricatures they have in their heads about how all Hispanics/Latinos are supposed to look (Dark skin, black hair, black eyes), and I don't have a Spanish last name because I was raised by my mom (Martinez, Morales, Rodriguez, etc). We have to get over our assumptions about people if we want the walls to come down in our thinking. It is the only way toward liberation.

I had to read this book for a perspectives on race and ethnicity class, contrasting it with a book of a similar theme. I won't mention the other title out of respect for that author but this book was by far much more humbly introspective than the other book. Even though I am an Asian American, I was able to see the similarities between the Latino American experience and the Asian American one, and that the issues a person of a minority background experiences are to an extent universal and maddening. I am really glad I had the opportunity to read this book because it showed me that a biography that covered deep-seated social issues could be written and presented with humility and dignity. The other book, though honest too, had such an arrogance about it that I could not stand to read it. I would recommend this book to anyone regardless of their background.

This is the story of a mother who dearly wanted to assimilate but couldn't - and her son, who could have but finally wouldn't. It is the story of a man of mixed White-Latino heritage engulfed in self-doubt about his place in a society obsessed with race. It is the story of a prominent young lawyer and college professor who can never fully enjoy his success because someone always pops up to accuse him of being a "box checker," a counterfeit Latino for affirmative action purposes.

Contradictions run wild in Kevin Johnson's autobiographical account of growing up racially mixed and emotionally mixed up. On one page, he rightly laments racial pigeonholing. On the next, he paints a painfully detailed picture of someone's racial history and physical features. The book is replete with mixed heritage characters who "identify" publicly with the racial tradition of one parent over that of another.

At first this approach left me frustrated (maybe I yearned for transcendence). But soon I realized that Johnson could hardly tell his story otherwise: the contradictions are not his but society's. Such is the sad - indeed the surreal - state of America's racial politics.

However sad and surreal race relations indeed may be, books like Johnson's represent a breakthrough of sorts for diversity and understanding. For most of our nation's history, dispossessed individuals were truly silenced - either by poverty or outright discrimination. As society began to allow different voices to emerge, pure outsiders got most of the attention. Now people like Johnson, who inhabits what the book jacket calls "the borderlands between racial identities," are receiving the call to tell their stories.

Before I run on any longer, I should reveal some modest secrets of my own. Johnson and I attended the same high school in Southern California. In college, in the late 1970s, we shared two different apartments on Berkeley's Haste Street, a student ghetto just south of the University of California campus. We remained friends as he progressed through the legal profession to his current position as associate dean for academic affairs and professor of law at the University of California, Davis.

Johnson was born in 1958, the first child of a White father and a Mexican American mother. His parents divorced when he was young, and he grew up hopscotching from the barrio's poverty to the relative affluence of the beach cities near Los Angeles. Johnson's mother, a staunch assimilationist, neither taught him Spanish nor encouraged pride in his Latin roots. When she remarried, she attached herself yet another Anglo.

Following the advice of his politically savvy father, the adolescent Johnson began to ponder his Mexican American background. He began taking Spanish in high school. He continued in college. Meanwhile Berkeley introduced him - as it did us all - to heretofore unimagined diversity. Yet, to me, my roommate seemed most comfortable while slam dancing to the Dead Kennedys at the San Francisco punk club Mabuhay Gardens. White like me, I would have told anyone who bothered to ask about his racial identity (though I knew, of course, about his mother's background). Tellingly, no one raised the question.

My analysis at the time partly reflected my own lack of maturity and perception, but there's little doubt that Harvard Law School forced my friend unequivocally out of his Latino closet. Like other Harvard law students from modest economic and social backgrounds, he wondered whether he really deserved his place in the elite institution. Had the admissions committee let him in just because he'd checked the Latino box on the application? Even after he made law review, he could never convince himself.

During a tussle over affirmative action on the virtually all-white law review, Johnson took a firm pro-diversity stance. From that point on, he became increasingly outspoken about his Mexican American heritage - both personally and professionally. Though it might have been easier to blend in as white, he opted for a more rewarding, if rockier, bicultural path.

His chapter about Harvard, which opens the book, should be required reading for any undergraduate contemplating the LSAT. This isn't the first time someone has slammed Harvard Law, and it won't be the last, but Johnson's account makes the experience seem outright hellish for anyone with the slightest non-conformist streak. Pranks (probably innocuous to your average Yale man) resound with new meaning when aimed at a sensitive outsider. For his defense of affirmative action, Johnson earned a citation in a spoof yearbook as author of a volume entitled, "I Hate Whites." Nearly two decades later, the barb still stings.

After law school, Johnson plunged into pro bono work on behalf of Latin American immigrants and married a woman of Mexican American descent. Virginia helped him grow more comfortable with his identity, and together they try to provide a foundation of Mexican culture for their three children.

Policy discussions generally take a backseat in Johnson's autobiographical account. When they appear, they're grounded in personal experience - like his analysis of the "box checker" dilemma. The question is simple: what constitutes a member of an underprivileged group for the purposes of affirmative action? The answer is complex, if not insoluble. Under pressure to admit or hire individuals from certain groups, many institutions and businesses are keen to count anyone vaguely entitled to membership. Predictably, this has sparked a debate among civil rights activists over who qualifies to check the box. Individuals of mixed racial heritage, like Johnson, come under special scrutiny. The phenomenon is captured by the book's title, "How Did You Get to Be a Mexican?" A senior professor asked Johnson that very question during an interview for a position on a law faculty.

Johnson's book offers a partial answer, but no response will prove satisfactory as long as our society remains obsessed with race. Indeed, we can only put racism behind us when we no longer care about the answer.

* Bill Hinchberger is the editor of the BrazilMax website.

This book should be required reading on college campuses thru-out America. My opinion. I was fortunate enough to meet the General also on the "rock" in '83. I was busy working in the pharmacy(Hospital Corpsman) at the flight-line clinic and turn around to see this tall General standing there. He ask me for some aspirins for his bad hip. I guess he'd just finished flying. I have never forgot that meeting. I could see how he could succeed against any odds, he had a presence that could not be denied. Truly an American treasure.

As a black Marine (1961-1965) I found the book to answer a lot of my questions, and to help me understand what was going on in my world at the time. That's because I had a very good relationship with the others members of my team who were all white. The only person I had a problem with was my Lt. and I know he just didn't like black folk. His book said the things that needed to be said, he told the truth about the times and what he had to do to overcome things. I felt that in many ways his story was mine, although I only spent 4 years in the corps. Again thanks for your work. Once a Marine always a Marine.

INTO THE TIGER'S JAW has been an inspiration to my students and to me. In Lt. General Petersen we met a courageous man who was not afraid to stand up for what he felt was just and honorable---a man of integrity who overcame obstacles that would have defeated a lesser man. We felt shame at the injustices that he often endured and pride in his accomplishments. Thank you General Petersen and J. Alfred Phelps for this magnificent book and for introducing us to another American hero and role model.

Into the Tigers Jaw is a very impressive account of Lt. General Frank Petersen's life in the Marine Corps. J Alfred Phelps does a splendid job here depicting the determination and perserverance of a highly decorated Marine who paved the way for today's generation of Black Marine Officers. Petersen's strong will and devotion to duty enabled him to succeed in a organization at a time when Black American's represented such a minute percentage of the ranks in the Armed Forces. There is never a dull moment in this book, it grips your attention from beginning to end.
I borrowed the book from the library, after reading it I bought it, and today it's part of my private library.

It's one thing to hear about how great someone is; it's something totally different to have met that person and to KNOW how great that person is. Lt. Gen. Petersen was my Wing Commander while I was stationed in Okinawa (Headquarters, G-3) during my '83-'84 tour of "The Rock." Though we chatted briefly on a few occasions after his afternoon workouts (yes, he ran daily with that bad hip), he helped me forge an extremely strong sense of duty and honor, and he has been a very positive influence in my life that carries on even today. What's great about the book is that it grabs you and dives right in, taking you on a spellbinding trip that explores the heart and soul of a true battle-hardened, no-nonsense warrior. It could also serve as a seminal work on the history of race relations in the military over the past 50 years. Readers will be thrilled, fascinated, and even brought to tears as they become one with the words which flow so well that it's almost as if General Petersen has a direct link to your brain. There is high drama on all fronts, whether it's in the cockpit of an F-4 Phantom sustaining 37mm anti-aircraft fire, or in the military courtroom showcasing some of the world's most notorious people. The story of Lt. Gen. Petersen's personal life and his career in the Corps will be very inspirational and highly motivating for anyone who reads it. What else would you expect from a Marine?

Semper Fidelis.

This is essential reading for anybody who is seriously interested in the tradeoffs between capitalism and socialism. As Hugo puts the matter in "Les Miserables", socialism is a great system for distributing wealth, but poor for creating wealth. Capitalism is a great system for creating wealth, but poor for distributing it.

Muller documents very well, and very fairly, the fact that this basic conundrum was well understood by most thinkers since the 18th centry. Muller presents the various solutions proposed by thinkers from all sides of the political spectrum to solve the conundrum.

In a way, the book is depressing, because it shows that all possible solutions have already been thought of, and tried.

This book is an amazing book and goes through and discusses exactly what many of the previous economic philosophers believe. Muller writes this wonderfully, and is typically an easy read. I wouldn't mind reading this book for fun actually.

The world of capitalism is presented to us through the eyes of the greatest European thinkers. Muller examines the relationship between the individual and the state though the prism of the marketplace tapping into the writings from thinkers such as Adam Smith, Marx, Voltaire, Schumpeter and Hayek. The depth and breath of this economic treatise on the marketplace presents perspectives from all sides of the political spectrum while taking the time and care to place that thinker's perspective within its proper historical context.

The thinkers that are tapped into come from a very broad swath of history. Their perspectives trace how western civilization left the feudal period where commerce and finance where frowned upon as immoral or dirty and how Europe eventually developed market-based institutions that we are so familiar with today. This book clearly shows how thinking men viewed the development of markets and how societies dealt with the social and moral benefits and costs of markets. Muller also describes how different societies in different time periods came to different conclusions on how a market should be regulated and managed as a result of the efforts of these great thinkers.

The way we operate today is linked inextricably to the past. Market-based societies are a product of western European history and culture. The answer to why things are like today can be found in the past and Mueller provides the key.

Being interested in the topic made the book very helpful. But I was a bit disapointed with his obvious slant towards a free-market. Though I think he does a good job presenting arguments against capitalism and the free-market, he doesn't leave the arguments alone. For example, on Marx, he takes the time to make a critique that he does not make of other authors. Is this because he doesn't want his readers to be persuaded by Marx? That is my imperssion. Still, I found the book intersting and his treatment on Marcuse compelling.

But I was looking for a book that was not approching economics from a free-market perspective. I was unsure of his position when buying the book. The other reviews I read gave me the impression that he was somehow un-biased (not that I thought anyone can be un-biased) or maybe even left leaning. But just so you know, I would say he is not left leaning, at least not in a Marxist sense. If you are looking for a Marxist critique of Capitalism, which I was, this isn't necesarily the book for you. But, it does put the whole discussion in a nice frame and presents the Marxists and anit-capitalists in a fair light. I enjoyed it from cover to cover.

It was a good book for me at the time and I would recomend it to anyone interested in the topic.

"The Mind and the Market" is certainly a rare bird: a 400-page tract of intellectual history that manages to be lucid and fascinating, informative and persuasive. It is not a historical chronicle per se; instead it is a chronological sampling of biographical profiles of major and minor thinkers and how they viewed, with admiration and mistrust, capitalism and the "free market."

Muller examines the careers and thoughts of thinkers from the eighteenth- and nineteenth-centuries (from Adam Smith to Karl Marx), as well as more recent writers (such as George Lukacs and Friedrich Hayek) and lesser known intellectuals (Hans Freyer and Werner Sombart). An intriguing subplot of sorts that runs through these chapters is the societal and academic view of the role of Jewish populations in the development of the market; such views, even among the best thinkers (with few exceptions), tended to be harsh and simplistic. Muller's book does not in any way pretend to be comprehensive--he admits in the introduction that the authors under discussion "are drawn disproportionately from German-speaking Europe"--but this tighter focus allows for a better, more coherent narrative.

"The Mind and the Market" is at its best when it sticks to intellectual history; when Muller turns to economic history, however, he occasionally falters (or, more accurately, his discussion is nakedly incomplete). In his largely unimpeachable comments on Marx's myopia, for example, he counters that capitalist development in the late nineteenth century lead to better working and living conditions in England, as well as "improved standards of health and safety in one industry after another." Such a description of the standard of living is true, but "capitalist development" is only half the story and even that story applies to only to the island and not the empire. The British Isles also benefited from colonialism: unprecedented wealth entered the country at the same time that significant chunks of its labor supply shipped overseas to jobs in civil service and the military--often never to return (60,000 died in the Crimean War alone).

Similarly, Muller notes correctly that Hayek's economic theories have gained much prominence during the last three decades, but his arguments for their exoneration is a bit one-sided. He notes the deregulation and tax reduction in the United States during the 1980s but fails to admit the un-Hayek escalation in government spending (at both the federal and state levels) and in budget deficits.

Fortunately for the reader, however, such details, which comprise only small portions of the book, are beyond its scope and in no way compromise the integrity of Muller's discussion of these great thinkers. Taken as a whole, "The Mind and Market" amply displays the love-hate relationship between philosophers and capitalism and how that relationship has evolved during the last two centuries.

I have been married to a Swede for 25 Years and have been regularly visiting her friends and family for that time. This book offers a nonjudgemental evaluation of why Swedes are the way they are and, of course, why they are not like us. I read this book just before a business meeting and enjoyed observing the differences in culture during the meeting. I plan to read this on the plane every time I go. It is too easy to mistake their fluent English for cultural similarity.

This one is a keeper. I bought it after living in Sweden for a bit over 4½ years. There were things about living in Sweden that I was having trouble appreciating; sometimes there was an underlying "cultural current" that wouldn't decode for me. After the first read, Robinowitz & Carr's book gave me some more pieces to the puzzle I was holding. Subsequent readings have added more pieces.

I strongly recommend purchase of your own copy of this book for reference and note-taking. Any culture is a set of unwritten rules. The authors have done an excellent job of capturing much of that which is unwritten. The book starts with a brief history of Sweden - which helps to give a perspective on modern Swedes and Swedish culture. In following chapters they go on to give a good overview of modern Sweden and some of the more visible aspects of Swedish culture. A part about the Swedish flag is typical of the kind of information they give (Swedes seem to use their flag to declare their Swedish identity in contrast, Americans might be said to give the US flag a loyalty). The chapter on a cultural value/belief/behavior called "Jantelagen" was particularly valuable as it helped me to better understand behaviors and to "release the right responses" during the course of daily living activities (Edward T. Hall writes about releasing the right responses in "Understanding Cultural Differences").

Other chapters give clear and easy to read descriptions of a number of important social and business values, beliefs and behaviors. I figure that the amount I spent on this book is nothing in comparison to the value it has returned. Time invested in reading has saved me time later as I more quickly understood unspoken parts of "messages". If you're going to have more than a superficial, touristy kind of contact with Swedes - in Sweden or anywhere else in the world - you'll likely be glad for the advice this book offers.

Lagom bok. Writing a book is easy. Getting it "just right" is the hard part. Lagom, as the authors of Modern-Day Vikings tell us is the Swedish delight of getting things in the right proportion, including what is fitting and appropriate, no more, no less, and, in this case, writing a bok about one's people without being either overbearing or falsely modest.

Not too many of us, I suspect, have learned Swedish history other than as an appendix to what other great powers were about in times past. So the authors have been kind enough to sketch on the canvas of a single chapter the flow of events that take us from prehistory through Viking times to the unique, modern day Swedish model of society.

History helps us understand culture and behavior and even allows us to see what triggers the stereotypes we acquire about others. "Sex, suicide, socialism and spirits," as the authors point out, are the false headlines most of us have absorbed about Swedes because we had so little familiarity with the real article. A Swedish friend of mine in her 50's complains that living in France she is still looked on as a svenska flicka ("loose Swedish girl") by some-not by me, of course. Too many Bergman films in my youth have left me still surprised to find so many cheery Swedes.

We learn how Modern Day Vikings value themselves and their history. Swedes appreciate modesty and above all, equality to a fault. They have wholesome homegrown virtues to bring to the marketplace of cultures, and, like all peoples in the great modern global exchange, these are being weighed and measured by the world of competition and the challenge of sustainability. In particular the Swedish smörgasbord of values is being rearranged by a new generation who are leading their country and the world in world-class digital entrepreneurship.

As for the welfare state, that has brought so many to exclaim, "It would never work here," they are probably right. There is a time and place for everything and the time and place for this unique social triumph was Sweden in the middle 1900's. The challenges of immigration and multiculturalism are taxing this system and calling for a fresh wave of creativity in Swedish politics. There are no easy solutions, but one suspects that the Swedish combination of fairness and self-sufficiency will express themselves in fresh socially responsible solutions.

Readers who want to get to the do's and don't's of living and working with Swedes will be amply rewarded in the second half of the book, particularly if they are patient with the first half. They will look at Swedish communication styles manners and business behaviors with far more insight having delved into the authors' careful descriptions and illustrations of Swedish values in action, which like the nordic seasons have both bright and equally dark sides. Going to work or going to dinner, there is no shortage of solid prescription and attention to detail. Robinowitz and Carr are careful to simplify what can be simplified, identify rules where they exist, and to point out, that, as in any culture, taking a good look at what the other guests are doing can help you figure out whether to take your shoes off or not.

Finally, you don't have to be on your way to Sweden to have an excuse to read this book. Robinowitz and Carr, whose rich experience of Swedish culture comes from both living inside of it and seeing it at a distanc have made Modern Day Vikings a good book to curl up with in any season.

I am a Swedish citizen who has lived in the US for almost 20 years. I go home to Sweden regularly and feel that I am still Swedish. This book was most enjoyable to me as I recognized many "features" of the Swede. I laughed out loud many times. My husband, who is American, knows Swedish and has also lived in Sweden. He enjoyed the book too and we found ourselves reading parts of chapter out loud to each other. One of my supervisors has Swedish ancestry and I bought the book for him. He has a slightly different take on the book. He likes it but looks at it from a more serious and investigative perspective. I would recommend this book to anyone who is interested in how people in the world look at the world.

I picked this book up when I started dating a Swede and was pleasently surprised (both by the book and the girl!). Since Swedes generally speak very good english it's often easy to forget that they do have differnt traditions and culture. The book is a great introduction to some of those differences and leads to a lot of fun conversations.

I skipped the chapter on business dealings but the rest of the book was well worth the price.

Judith Anderson shows how we can use our life experience in a business environment to know ourselves, what mental tendencies we have and how these affect ourselves and others. At first she advocates that we can do this to improve our performance and that of our company. And this is of course true. But for me it was even more valuable to have her illustrate that life offers us the learning material at the workplace so that we can understand ourselves and become aware of the effect of our actions. Therefore, The Path to Corporate Nirvana could as well have been called The Corporate Path to Nirvana.
In this book Judith Anderson (carefully) avoids using the word spiritual. The corporate setting of her book suggests that she primarily focuses on the business world. Having spent years on a spiritual path, looking for the secrets of life, and heaving learned to enjoy the process of learning about myself, I know how difficult it is to incorporate this process at work. This book showed me how do this.

Anderson hones in on and stays focused on the reality of the workplace neglected or left as a vague assumption in most business books - namely human nature. Anderson combines the comprehensions of an intuitive and highly experienced psychologist with a clear understanding of the dynamics of the workplace and the purpose of business.

When I was first introduced to this book,I was put off by the title. The phrase "Corporate Nirvana" felt like an oxymoron and arose immediate cynicism in me. I thought, "Great, another step-by-step management book that tells me if I just do "A, B, and C" then "D, E,and F" will happen; and if "D, E, and F" don't happen, then obviously I have done "A, B, and C" wrong. Yet, because the person who gave me the book was someone I highly respected and trusted, I felt I needed to give the book a try. By the end of the first chapter, my cyncism quickly gave way to curiosity, appreciation, and hope.

Rather than "telling" me anything, Ms. Anderson shares her personal stories about nurturing and growing her Self in order to better nurture and grow others in the workplace. Her stories peeked my curiosity as I could see myself in similar situations. Was this what I was experiencing? Was this what others around me were experiencing? Are these the feelings that were driving the behaviors I or others exhibited? Was this how I was blocking my own and others success? I began to question "What place am I operating from? Who am I truly trying to serve? And why?"

I appreciated Ms. Anderson's willingness to make herself vulnerable to readers and to talk frankly about her fears--to describe them in detail--what they looked, sounded, and felt like, and the processes she used and continues to use to address them. Her descriptions and processes helped me to take action and start on my own journey of examining and addressing my fears and taking a frank look at how I enhance and hinder my own and others effectiveness in the workplace.

Ms. Anderson's book also gave me new found hope which continues to grow daily. Through her stories, I found new learning and new ways of being, which as I put into action, are getting different results--for both myself and my clients--moving all of us to greater success in the workplace--greater productivity, effectiveness, and self-satisfaction in the workplace. I highly recommend this book for anyone who is interested in serving their clients better, producing greater results for their organization, developing a high-performance workforce, and bringing personal joy into the workplace and the work that one does.

I did not expect to enjoy this book as I am far from a new age person, and the title did not appeal to me. However, I was delighted with the unique out of the box perspective of the author. If you are a realist, you will find interest in this book.

 Corporate Nirvana was fascinating! My husband and I met at work in a corporate setting. After our children were born I left the corporate world. At first, I was attracted to Corporate Nirvana for what it might offer my husband in his corporate job. The more I read, the more the message hit home. I suspect that most marriages and basically all recurring interpersonal relationships face these same issues Ms. Anderson addresses in Corporate Nirvana.

When I left the corporate world I thought I could say good-bye to "PNVs (Popping Neck Veins)," but strong emotions don't just abide in the workplace. Now that I was not bringing home the paycheck I once had, I felt compelled to justify my existence (or, in Ms. Anderson's words, p. 125, "feel...worthy of recognition") in other ways. Whether it's working with a spouse or the significant others in your daily life to manage house repairs, engineer remodeling projects, finesse finances, delegate household chores or hire help, navigate social situations, bring up children, deal with school administrators, or run errands--there are endless opportunities in life for aggravation; and so there are also endless opportunities to be "AAA," "able to appreciate the usefulness of aggravation."

Corporate Nirvana showed me that by letting go of negative self judgments, I could put my ego in check, come from a place of wanting to be of service to others in my life, and develop the intuition to experience creative learning from the Spirit (all of which most recently led to this letter). Until Ms.Anderson's book I didn't have the paradigm to apply these principles consistently. Now with Corporate Nirvana, my sense of worth can be "attained independent of particular events, how projects turn out, or what results are accomplished." Thanks for the script!