Richards Books

The book is very helpful for the storytellers and teachers who feel that young people and students can become active storytellers as well and then they can enhance their lives and their society.

Now in a new second edition, Children Tell Stories: Teaching and Using Storytelling in the Classroom is the award-winning creation of Martha Hamilton and Mitch Weiss, who have been telling stories as "Beauty and the Beast Storytellers" for twenty-five years (and they never say who is the beauty and who is the beast). Chapters reveal the educational benefits of storytelling, how to get started with storytelling in the classroom, helping students choose stories to tell, assessing student storytellers, and much more. An accompanying DVD of helpful videos, web links, and stories to print out enhances this wonderful resource especially for educators, but also useful to home schoolers and child care providers.

This book has a wealth of information and is a great value. The DVD is a treasure! I teach special education in an elementary school and I plan to use the stories from the DVD with my students. My students also love the authors' Noondlehead Stories and Scary Tales books which I have read aloud in class.

As an elementary teacher for almost ten years, I've recognized the importance of telling stories to children and have been telling stories for years. I was missing a piece of the literacy puzzle, the piece in which children tell stories themselves, but I didn't know how to approach it until I stumbled across Mitch and Martha at a storytelling conference and bought their book. It provides a practical, manageable approach to teaching children to tell stories. Our school has a high percentage of ESL students and the lessons and activities in this book are of particular relevance. Perhaps the most important part of the book is the companion DVD. It's truly an inspiring 20 minutes. I've shown it several times around our school and teachers who claimed they have no time for storytelling are now finding time.

This book is as good as its cover and its cover is t-e-r-r-i-f-i-c! From the cover, and most importantly when you dive into the wealth of information within the book, it is clear that storytellers Martha Hamilton and Mitch Weiss know storytelling
is fun in its appeal and a powerful tool for learning. They've improved on an award-winning book that explores methods and merits for teaching storytelling to children. Their generosity and intelligence make the second edition with its DVD even more inspiring.

The DVD alone is worth the price of the product with its unobtrusive camera work and delightful music. We are in the room, not watching from afar. The DVD also introduces us to the most engaging children and adults. Kids have clearly strengthened their public speaking skills and enhanced their self-esteem. In a world gone mad with teaching to the test, this project attests to value of humanizing learning, and building a learning community in the classroom and beyond. Turn off the sound, you can see the success of this work in the faces of kids and administrators alike.
Carol Birch
Storyteller

WOW !! I loved this story. I loved every part of it. The hope, the spirit and the gift of people. I will add it to may collection of books to read every year to my children and grandchildren. Makes a wonderful gift too!!

Book was just as expected - delivered in timely manner - very pleased with purchase - thanks!

I bought candles and copies of the book for all my office mates as well as for my children. This Christmas eve, we opened stockings to lighted candles and read the book aloud. My three adult daughters and husbands were a little wary, but soon the story took over. In many ways, it is another version of a Christmas Carol. But the story's power and images enforce the message again, that we are all one family, sharing in the light of the special Christmas candle. The experience shared with my children will create a tradition for us...next year, they will all receive carved boxes, and we will read The Christmas Box, together.

Beautiful cover. Am saving the book for Christmas when we read a number of Christmas stories. Look forwrd to it with anticipation.

This is an excellent book. It has a wonderful message all of us, old and young alike, can use for our everyday lives. A great moral!! I recommend this for any age group.

PROFESSORS-WITH-A-PAST: I've only met a one or two former offenders who were "criminologists" and it's hard for me to say how good they were in that role. My sense is that they are too "close" to what they are studying and that it is hard for them to remain objective. But I've also met a few "criminologists" who were not ex-offenders and who were not objective in their work. I suppose one's ability at one's job is dependent many factors, not just one's personal experiences.

As I see it, this trend for hiring "Professors-With-a-Past" represents yet another travesty of post-modernism and the academy. I once participated on a panel at the American Society of Criminology where a panel member declared he would never be associated with these "academic" institutions that constitute "cop shops." His entire focus was against "Ex-Cops" and other former-law-enforcement Professor's filling their lectures with "war stories."

There is now a marked trend by many criminal justice departments to realign their designation as "Department of Criminology;" "Department of Law and Society;" or to, either return/retain embodiment within a university Department of sociology or Social Work or other department umbrellas.

I tend to see much of this "Ex-Con Professors" article as "partisan pleading" and the "endless excuse." It is ironic that at a time when we will not hire people with a professional law enforcement background in criminal justice that these individuals are being lionized. The very fact that the Northern Kentucky University's Ex-Con Professor must open his lecture with warning that he will be using profane language hints at the same specious staging of these course. I would love to see the syllabi being produced by these people.

Yes, ex-offenders, as consumer of the product, may bring keen insights into the academy, especially thru research in institutional racism, institutional violence - gang's behind bars, prison rape, extortion. Prisons, reporting to the executive branch of government at the Federal, State, and Local level represent the most politicized element of the CJS, they are constantly prey to the respective policy mandates of an administration. Solid and balanced insights from ex-offender scholars regarding the "Politics of Punishment" are wanted and needed. I agree with the closing admonishments to the Ex-Con Professors regarding "serious research."

We do not need emblazoned ex-offender "war stories"...we need viable research in solving the dilemmas of recidivism and contributing to successful reintegration strategies.

Jess Maghan
Chester, CT
April 2004

CONVICT CRIMINOLOGY IS AN EDITED BOOK THAT FEATURES SOME OF THE BEST KNOWN ACADEMIC SCHOLARS IN THE FIELD. I especially enjoyed the chapters written by the ex-convict professors. They are the real experts on crime and corrections. The reading is cutting edge, state-of-the art, a new paradigm in criminology. This book will blow the cob webs off the walls of the ivory tower. This is a new criminology!

RICHARDS AND ROSS EDIT A FASCINATING WORK ON THE LIVES AND OBSERVATIONS OF VARIOUS SCHOLARS WITH DIRECT EXPERIENCE IN THE PENAL SYSTEM. THIS EASILY DIGESTIBLE BOOK SERVES AS AN EXCELLENT REFERENCE WORK ON VARIOUS ASPECTS OF CRIMINOLGY, AND IS RECOMMENDED BOTH GRADUATE AND UNDERGRADUATE STUDENTS. THE BOOK FEATURES 9 CHAPTERS BY EX-COVICTS THAT ARE NOW PROFESSORS OF SOCIOLOGY, CRIMINOLOGY, OR CRIMINAL JUSTICE.

There a lots of how to books out there but Behind Bars is something different. This book is assecessible to the general public and gives its readers, an inside perspective on prison. The language is clear and its points are made simply and directly. As an educator who has worked with "street kids," this book will be a useful tool at letting my students appreciate what it means to become ajudicated. Behind Bars is a "how to book" that you hope you will never need, or that your family or friends will ever need. But, on the other hand, maybe we do need to read this book so we get insight on this huge American industry. In order to be a well informed citizen I believe you should read this book.

As part of the Wadsworth Series on Contemporary Issues in Crime and Justice, this edited volume attempts to go beyond the coverage of typical classroom texts. The contributors, many of whom are ex-convicts-turned academics, are critical of assumptions used to justify incarceration, their central difficulty being with the way prisons dehumanise. This volume critically examines the prison institution from the perspective of the `other.'

Part 1, "What's Wrong with Corrections," sets the stage in three chapters. Austin argues that the current criminological research focus, much of which is misinterpreted, on predators, persisters or the truly dangerous, has resulted in the uncritical acceptance of incarceration as the solution. According to Ross, misrepresentations and stereotyping are the consequence of uncritically accepting of the media's take on corrections and reinforce existing crime-control practices, preventing discussions of alternative ways of doing crime control. Fisher-Giorlando reminds us that criminologists' successes, including her own, rests on the lives of men and women prisoners and that we owe it to them to devise and implement relevant policy.

Part 2, in six chapters, sets out "Convict Experience and Identity." Tromanhauser and Terry discuss the current state of conventional criminological research. Using his own life as an example, Tromanhauser reminds us that there is no simple explanation of crime causation. Terry concurs with Tromanhauser, adding that most criminological research is dominated by factor analysis and multivariate correlations' having little relevance with people's real life situations. Richards and Newbold discuss the state of social support for convicts. While Richards points out that corrections workers, more often than not, fail to interact with convicts in any meaningful or relevant fashion, Newbold argues that recidivism rates are high because many have no outside social support and reincarceration often occurs for breech of parole conditions. Thus, Newbold adds, life inside becomes easier because people learn how to adjust to life in prison. Lanier and Jones deal with adjustment to life inside and outside the prison walls. While Lanier points out that the increasing number of fathers in prison has negative psychological impacts due to their having long-term consequences for their institutional adjustment, Jones argues that adjustment back into society is subject to inmates' interpretations of past events and their current problem-solving skills. How prisoners face these challenges, Jones points out, can tell us a lot about what might be done to help them. The final chapter in Part 2 (by Mobley) argues that a fiscally responsible penology may mean better prisons may look completely different from prisons as we know them now. But Mobley, as an ex-convict, points out that suggestions made by him and his fellow convict criminologists face resistance from both convict and academic communities because the suggestions come from ex-convicts.

The final six chapters (Part 3), a somewhat eclectic collection, are about "Special Populations"-women, the physically and mentally ill, American Indians and juveniles. wen argues that we need to understand women's experiences from their point of view, conceptualising their behaviour as expressions of oppressive social contexts both outside and inside prison walls. On the issue of caring for the physically ill, Murphy suggests that overshadowing health care with security concerns poses danger to the inmate population and ultimately the community-at-large in terms of fiscal and resource burn-out. Arrigo points out that mental health offenders are effectively silenced because they are the subjects of transcarceration between mental hospitals and prisons. Thus alternative (more positive) interpretations/labels of their behaviours are effectively negated. The legal label `Indian' has social implications in terms of access to both constitutional rights and relevant institutional programming inside which has implications for preventing recidivism, according to Archambault. Tregea, a little off topic, deals with preventing recidivism, arguing for relevant programming that enhance inmates' chances for productive citizenry. In addition to vocational skills, quality educational programs that teach writing, oral, critical thinking and problem solving skills are needed. He further argues for both sentencing and recidivism guidelines to reduce the prison population in the long run. When examining how juveniles understand their carceral experience, Elrod and Brooks assert that the official version of the institution is a sanitised and at best, simplified version of realities experienced by those who live there, and that many juveniles do not see the point of much of what goes on inside.

The concluding chapter (Richards and Ross) invites readers to think about listening to the clientele of prisons so as to make relevant prison policy that may have a better chance of reducing the prison population in the long run.

Despite a few editorial errors, the no-nonsense writing style of some of the contributors may be unpalatable for some. The shifting levels of analysis among section chapters make this volume odd and eclectic in ways. However, this volume represents a significant and valuable contribution to the field of criminology making a strong argument for qualitative research in prisons. This volume offers a view of the prison institution and its effects, from the point of view of its clientele-the inmates- and is appropriate for senior undergraduates and criminal justice policy makers and administrators.

Zoé B. Oldenbourg (1916 - 2002) was both a highly esteemed specialist in mediæval French history and a critically acclaimed and prize winning historical novelist. She is best known for her novels The World Is Not Enough and The Cornerstone. The Crusades (Les Croisades) was first published in 1965.

Concentrating on the period of the first three Crusades Oldenbourg's book is a social, cultural, political and military history of the period, and covers the history of Turkey, Persia, Iran, Iraq, the Bosphorus, the Balkans, Cyprus, Syria, Lebanon, Arabia, Egypt, Italy, Sicily, Spain and southern Europe. She makes illuminating references to other phenomenon such as colonialism and pogroms, and is exceptional in that she is able to imaginatively suggest the attitudes, beliefs and limitations of the people she is writing about.

The subject is an immense one: the results of the Germanic invasions; the position of the Papacy; the 'Holy War' and its legacy; the economic effects of overpopulation on a poorly developed agriculture; feudalism; the differences between eastern and western Christianity; heresies and national differences in the east; the history of Constantinople; the rise of the Turks; the divisions and unity of Islam; relations between the Turks and the Arabs, Christians and Muslims; cultural effects of East on West and vice versa; literary influences in both directions; the legend of the Crusader; the subsequent history of 'crusades' such as the Albigensian, the Inquisition and the Conquistadores.

Oldenbourg on contemporary medieval attitudes: it was a time before machines were widely used. 'Man was therefore infinitely closer to physical reality than we can be now. Tools and raw materials had a value and immediacy not easy for us to understand. This direct contact with matter whose laws he knew only empirically made man simultaneously more superstitious than we are today and more skillful and enterprising.'

She is illuminating on the distinction between western and eastern religious feeling, in a way which explains much subsequent Catholic history. She says also that 'men thought of themselves first and foremost as religious beings...'

A plethora of suggestive ideas: that popular religion was (and is) largely pagan (and pagan is used in a non pejorative way); that miracles occupied the space in our lives of science; that war and religion were combined in the Latin west in a way they never could be in the Byzantine east.

'This exclusive, even excessive, exaltation of physical valour was something the Byzantines could never understand. The people of Western Europe believed implicitly that a man's worth was, first and foremost, measured by his prowess in battle. To the Greeks, courage was certainly an estimable virtue... but they did not rate it any higher than many 'civilised' virtues.'

'The fundamental difference lay in the co-existence in the Western mind of two quite separate ideas, the warrior and the Christian. Byzantium never seems to have been affected by any such ambivalence: it was too blatantly paradoxical for the logical Greek mind to accept.'

On the tangle of military and political objectives pursued by both east and west Oldenbourg sheds a clear light.

She suggests a connection between the German tribes who destroyed the western Roman Empire in the 4th century and the Crusaders. The feudal nobility, she says, were of Germanic or Nordic extraction, unlike the Latin peasantry. They preserved their ideals of love of battle and glorious death despite their conversion to Christianity. The union of these two diverse traditions led to the idea of a holy war, and such wars were waged in Syria in the 12th century. The Germanic tribes, many of whom admired Rome as a great civilising power, conquered it. Later, as admirers of Christianity, they attempted to conquer the Holy Land. In 1204 they conquered Constantinople.

The defining 'cause' of the Crusades was the rise of Turkey as a major power. This rise threatened both the Western, Greek and Arab states, although Turkey itself was Islamic. The Arabs, friendly to Christians, had been accepted politically in their position of power in Syria and the Middle East as well as elsewhere for 400 years. Now the Turks were conquering areas towards the Holy Land, and also areas in the Bosphorus - they posed a direct threat to Byzantium. The Crusades were initially launched to protect Byzantium from the Turks. But the Crusaders included Normans, who were more interested in conquering Byzantium than the Holy Land. And the Great Schism had recently separated the Churches of east and west: instead of reuniting them, the Crusades were to widen the gap between them and exploit their differences.

'Alexius saw no reason to fight the Turks simply because they were infidels (he had suffered too much from Christians to share any prejudges of this kind)...'

'the Greeks were trying to use the Latins in order to reconquer their own lost provinces, while the Latins thought the Greeks had a duty to help them in the much more important task of recovering the Holy Places.'

Oldenbourg follows this concept of the holy war through subsequent history. The union of the military culture of the barons and the culture of love and romance of southern France led to the ideal of chivalry. Later this culture in turn was conquered during the crusade against the Albigensians. Relics of these ideas can be seen in the Inquisition - the Church Militant - and in the deeds of the Conquistadores. Most recent was the attempt of Hitler to conquer the Jews.

The more one explores a subject the more there is to explore. Oldenbourg's book suggests this complexity. There are no easy answers, few generalisations. It is both honest and learned, and motivated by a clear and compassionate intelligence. It has had a far greater effect on me than the celebrated study by Stephen Runciman, still a standard work on the subject (strangely, another major study is Gibbon's, 200 years out of date and still an acute analysis despite it). Oldenbourg explores one of the great conflicts between Christianity and Islam so as to show how misleading it is to regard it as a simple conflict between two ideologies and in this way her book can be helpful and relevant to those who wish to see present day conflicts in a broader, less bigoted context.

For the amateur historian, like myself, I was pleased that the author separated out the sources contemporary to the events of the Crusades. Also, the author often cites these sources (such as Anna Comnena and William of Tyre) directly and openly evaluates their positions and prejudices. Considering the limited extent of these original viewpoints, that few people were literate in those days, this emphasis helps in establishing some validity to what is a very distant interpretation.

The Frankish barons, who are the major players in the three Crusades discussed here, led a loose mob that included a fighting force of knights and squires along with any number of illiterate fanatics. They were inspired by a central religious authority, the Pope, and certain fiery orators such as Peter the Hermit. The Franks were not much further advanced than the federated tribes they had been when they overran Western Europe. They were hardly more than barbarians, fierce fighters, glorifying War, recently converted to Christianity, who used the Pope's urging to continue their heritage of invading and plundering.

The overland journey of the First Crusade, with Jerusalem as its goal, must have been unimaginably difficult to survive. The Franks fought their way through the insufferable summer heat of the Mideast, conquering and plundering as they went. When their situation became dire, when it became exceedingly difficult to obtain supplies, they resorted to terror. Bohemond, the Count of Toulouse, who became the prince of Antioch, is reported to have actively encouraged the notion that the Crusaders were cannibals.

It was an age of illiteracy, lawlessness, fanaticism, and superstition. There were these material possessions - the Holy Lance (a piece of rusted iron claimed to have been the sword that pierced Christ's side), the True Cross, and the Church of the Holy Sepulcher - that the Franks used as rallying cries. The fanaticism combined with the brutal conditions of the journey drove them to the point of insanity, to the point of massacring as many civilians as they could once they entered Jerusalem.

The slaughter in Jerusalem marked the beginning of the Frankish occupation of the Holy Land. It is true that in some ways the Franks learned to live with their Muslim neighbors, and for their part the Muslims, although perhaps more civilized at that time, could also reach extremes of cruelty; still, it is hard not to sympathize with Saladin who kicked the Franks almost all the way out of the Holy Land less than a century after they first arrived.

I thought reading this book would be a daunting dask, at 593 pages, on a subject that I knew nothing about, and considered dry. Was I wrong! Ms. Oldenbourg makes the crusades and the participants come alive. She imbues the participants with personality, so each individual is memorable, the reading better than any novel. From the blonde, blue eyed cunning soldier Bohemond to the tragic love triangle of Melisende, Fulk and Hugh, this book has it all. Scheming clerics, ambitious men, massacres, acts of superhuman strength, love, hatred. Not boring at all! And the great part is that it is not fiction. Well worth the read!

Zoe Oldenbourg's "The Crusades" was one of the first books I ever read about the subject, and still remains an unsurpassed introduction to the topic in my experience. I thoroughly enjoyed it, and it is still one of my favourites.

Oldenbourg covers the main events of the major Crusades, and informs the reader in great detail of the situation at hand. Oldenbourg gives a very detailed introductory account of the world and lives of the Crusaders. It will certainly give you enough to decide if you want to learn more on this fascinating topic, or just leave it with Oldenbourg's book.

As an initial introduction to the Crusades, "The Crusades" stands as one of the best available, and will keep you engrossed throughout.

This volume, first published almost thirty years ago, gives an account of the first three crusades along with the history of Jerusalem up to its conquering by Saladin. The author does not view the Crusades as primarily a war of conquest or as a search for new colonies and trade routes. In addition, she wants to contrast the Crusades with the Islamic expansion of four centuries earlier, the goal of the latter in her opinion being the total conquest of the world. The goal of the Crusades was primarily to retake Jerusalem, and this viewpoint makes the author definitely at odds with many contemporary assessments of the origins and reasons for the Crusades. Readers who thirst for an in-depth knowledge of the Crusades will find a book that is well written and easy to read. Whether or not the book constitutes sound history can only be decided by a lifetime of intense study of the historical documents and sources. The general reader will thus have to remain in a state of suspended judgment on the accuracy of the book. Other books, especially those written in the last decade, should be consulted to gain further insight and alternative points of view.

The author wants to emphasize the human aspects of the Crusades, she asks readers to remove themselves from their modern context and try to understand (however difficult this might be) what life was like in medieval times. She gives a highly interesting account of the conditions of life in those times, referring to it as "simple" because of the state of technology at the time. Whether the technology of today makes life more complex is perhaps a matter for debate, but to claim life was more difficult back then is a credible proposition. The expenditure of human energy needed to obtain the basic life necessities was certainly a lot greater than what is required today. But the author reminds the reader that mental abilities were not necessarily diminished, pointing to the "better memories' that were developed in those times, due to general lack of writing skills. But she definitely wants to emphasize that society at that time was based exclusively on masculine ideals, and that the Catholic Church was "resolutely antifeminist." Her evidence for this is somewhat weak, and this position has been criticized vociferously in more contemporary accounts of the Crusades and the history of the Catholic Church.

There are many places in the book where the discussions are particularly interesting or surprising. Some of these include: 1. That "popular opinion" held that Peter the Hermit was the real instigator of the Crusades, having received a "letter" from Jesus Christ that he was commanded to deliver to Pope Urban II. The author reminds the reader that there is no evidence that Peter ever met the Pope. 2. That after the fall of Antioch, the Crusaders, with the assistance of native Christians murdered all the Turks that they could find in the city and believed that the this massacre was "pleasing to God." The author though does not offer the reader any evidence for this view. How does she know that the Crusaders against Antioch really believed this? 3. The author believes that the number of women and children that were murdered in the "Great Massacre" was exaggerated by chroniclers of the time (especially Islamic historians). But she is quick to point out that putting the real number aside, that most of the population in Jerusalem was completely exterminated, with most of these being unarmed civilians. 4. That the Muslims of Palestine did not anticipate the religious intolerance of the Christians. Interestingly, the author states that the Muslims who conquered the area centuries earlier did not attempt to force the conquered peoples to convert to Islam (Mohammed though murdered nearly all of the Jewish peasants in southern Palestine). 5. The author mentions that Baldwin, in the process of conquering the coastal cities, permitted various massacres in some of these cities in order to "terrorize" the defenders of the others. 6. The origin of "Sunnism" and "Shiism" is discussed, where Sunnism represents the "official orthodoxy" and Shiism is the "breakaway sect." At the time of the Crusades, the Sunnites (as the author refers to them) were represented by the Abbasid caliphate of Baghdad and the Shiites were represented by the Fatimid caliphate of Cairo. The extreme hatred between these two sects survives to this day. 7. That Bohemond blamed the failure of the Crusades on Alexius Comnenus, the Byzantine emperor of Constantinople, and tried to convince the Pope to launch a Crusade against Alexius. 8. The author contends that the concept of a holy war, or "jihad" was alien to Muslim leaders at the time of the Crusades, but that they acquiesced to public opinion and so were not willing to speak out against launching a jihad against the Franks. The thinking of the Muslim chroniclers gradually changed though, and by the time of the battle of Hattin, jihad became part of the consciousness of Muslims, and soldiers became "soldiers of God." Victory in war was the direct cause of God's favor to those who were faithful. 9. That religion at the time was "inseparable from politics" and consequently that any action taken by a statesman had to have a religious motive and must be justified by a religious point of view. The author describes predilection towards religion as a "universally recognized moral necessity." 10. That with the exception of Anna Comnena, the history of the first three Crusades was of minor interest to the historians of Constantinople. The author describes Anna Comnena as being only marginally interested in the events of the first three Crusades. The Fourth Crusade, which is not discussed in the book, was of course of great importance to the Greek Christians.

Apologetics Concerning the Nature of Religion

Apologetics or is it antiapologetics, I have read Hodges arguments about cause and effect, primary and secondary causes in his work on systematic theology which was written a hundred years after this work. RC Sproulamong others discuss similar issues today with a contrary conclusion. David Hume's dialogue about the existence of God and the attributes of God does form some of the frame work for further philosophic and theological discussion. Some seems quite aimless like his discussion whether God is wholly other. Some theologians may make this statement and argument, but this certainly is not fundamentalist or scriptural perspective of God. What I found most interesting in this work is his discussion of causality. Mr. Hume's focus was on Natural theology or the idea that God could be perceived or not perceived through nature. But also included was knowing God through rationalization. To this he compared three notions:

{1} That there is a self existent Being who always existed, never created, and is the ultimate Cause of the whole universe. Something that never was caused, but is the cause of all else.

{2}That there is no ultimate cause. History is an infinite amount of causes and effects that has no starts or ends. Matter in some form has always existed and matter has always been in motion. Universe or galaxy may have a point of beginning, but not what it is composed of.

{3}At a point in time there was no matter, then at another point of time there was matter. The matter move in motion to develop things as we know it.

David Hume does not discuss the concept that simply nothing really exists. I would guess in an earlier work he had dismissed it in some form. It is my conclusion Mr. Hume found point one as absurd as point 2 or 3.

The other major focus of discussion in this work how an all knowing creator, who has all power, and has the capacity to perceive every thing that is going on can create a world that has the highest being of creation suffer pain and evil among each other. The argument is made in this work that the universe does not function in a rational manner, therefore such all knowing, all powerful and all powerful God does not seem to exist. Some reviewers consider it a complete debunk of intelligent design and it certainly a source of comfort for those who do desire.

With the possible exception of his incalculably influential A Treatise of Human Nature, this, I think, is Hume's finest work. The Dialogues is a paradigm of sustained philosophical argumentation on a single subject, and I can't think of a more inspiring work of philosophy. Another reason to read this book is that Hume is one of the few philosophical figures whose work is worth reading as literature. His prose is, of course, lovely and clear as can be; and the Dialogues is packed with the sort of evocative passages that readers of Hume except to find in his work. Furthermore, he's clearly mastered the dialogue format as a way of writing philosophy. He never turns his interlocutors into ciphers spouting the details of their respective positions. Each character has a forceful and distinct personality, and each of them comes to the debate with a well-defined position and adequate means of defending it. In short, I can't recommend this book highly enough.

Most of the Dialogues is devoted to discussion of a posteriori arguments for the existence of God. The main argument considered here is the classical argument from design, which Hume seems to understand as an analogical argument of the following sort: the complexity and order of the universe show that it is similar to artifacts created by human intelligences; similar causes have similar effects; therefore, the universe must have been created by a being with something like a human intelligence; therefore, the universe must have been created by God.

Hume's objections to this argument are legion, and many of the individual objections are both ingenious and forceful. He provides reasons for thinking that the universe isn't all that similar to artifacts created by human beings. He argues, for instance, that at least in some respects, the universe resembles animal or vegetable life more than it resembles artifacts created by human beings. Hume also provides for thinking that, even if we think the universe is similar to a human artifact, we ought to think the universe was created by a being quite unlike God. The relevant empirical evidence, he argues, provides us with no good reason to think that the universe wasn't created by multiple beings (large human artifacts are usually created by multiple beings), or that the being(s) who created it are still alive (human creators die), or that the being(s) who created it were infinite (it's not clear that creating the finite universe would have required infinite power), or that the being(s) who created it were morally perfect (the universe, with all its misery and despair, certainly isn't what one would expect from a perfect being). Furthermore, he proposes certain alternative naturalistic explanations of the existence and nature of the universe; and he claims that it's unclear why an appeal to divine creation is to be preferred to these speculative naturalistic stories of the universe's creation.

As I hope this all-too-brief synopsis suggests, Hume's cumulative case against the argument from design is quite impressive. It is, of course, possible to avoid some of these criticisms in various ways, and his speculative naturalistic explanations leave quite a bit to be desired. But the total case is a philosophical demolition par excellence. Indeed, I'm pretty sure that Hume has shown that the argument from design is more or less worthless as support for anything resembling traditional theism. So, if you're enamored of that argument, I suggest you pick up book and wrestle with the criticisms found here.

Now, this isn't all Hume discusses in the Dialogues. There's a section discussing a priori arguments for the existence of God; it focuses on arguments against a version of the cosmological (i.e. first cause) argument. And Hume's arguments concerning the cosmological argument also rule out any sort of ontological argument, as he claims that no sense can be made of the idea of a necessarily existing being. The book also includes a few some brief discussion of particular issues concerning religion.

Where, in the end, does Hume come down on the issue of theism? It's hard to tell, as it's not clear that any of the particular characters speaks for him. Philo, the character who often appears to be speaking for him, never denies the existence of a deity; he simply denies the ability of human reason to discover anything substantial about what such a being is like. That Hume agrees with this is, I think, the most we can glean from this text about Hume's own religious views. It seems clear that he has no sympathy for organized religion, or for any religious views that purport to describe the nature of God, His intentions, or how and why He created the universe as He did. And the only positive religious claim that is given respectful treatment here is the bare claim that we have reason to think that the cause of the universe as a whole is somewhat similar to a human intelligence.

But does acceptance of this minimal thesis amount to his being a theist? Again, it's very hard to tell. First, of course, one might wonder whether this fairly vague positive view is enough to amount to some form of theism. But let's put that issue to one side. Even if it is enough to support some form of theism, it's often difficult to tell whether Hume means to be advocating such a position here. The problem is that it often seems Hume's explicit advocation of this position amounts to little more than a description of what he thinks is an inevitable human tendency to think this way. Given how our minds actually work, he seems to think, we're bound to think something like this about the origin of the universe. Yet it's somewhat unclear that he thinks forming beliefs in this way is reliable. It may simply be that we have a brute instinct to think in a way that insures we'll see the world as resulting from some human-like intelligence, and it's at least not clear that that isn't a debunking account of the plausibility of theism. (For more support that this is a debunking explanation, see his The Natural History of Religion, where the explanations of various religious beliefs certainly seem to be one's that suggest those beliefs simply aren't plausible.)

David Hume made a reputation by writing on reason and its limits. The main thrust of the Dialogues Concerning Natural Religion is to question whether theological arguments for God that assign Him positive attributes (omniscient, omnipotent, omnibenevolent, etc.) go beyond reason's limits in assigning these attributes. We watch Cleanthes (believer in theological arguments), Demea (believer more on faith) and Philo (disbeliever in theology's efficacy) hash out whether reason and experience alone give us reason to say anything whatever about God.

Hume explores all of the major arguments for God's existence. First, the a posteriori argument is explored; the argument that just as seeing a house gives us reason to assume an architect and builder, seeing the world should give us reason to infer a designer. Hume (through the skeptical voice of Philo) sees much wrong with this argument. Why? Because the reason we infer a builder for a house is because experience has shown us that houses have builders, thus when we see a house, we assume that, like other houses we've seen, this one too has a builder. But experience does not tell us that where there is a world, there is a designer. The leap is extra-experiential. Further, even if we DID infer a designer, why infer just one? Houses have construction crews of multiple people; if we analogize between the house and the world, then why not infer that the world, too, might have infinite creators? (And why infer that the world's creator is omnipotent, if all that is needed to create something is to be more powerful than the thing created - no more, no less?)

Next, we go through the a priori argument - the argument from first cause. Hume (Philo) is quick to point out the obvious flaw with this. If everything needs a cause, then what caused God? If God is said to be eternally existing, then why couldn't the natural world - rather than God - be thought eternal instead? And further, why is a infinite chain of causes and effects so unimaginable, anyhow? (Isn't it just as sensical as an eternal God itself not caused?)

Lastly, Philo brings up the argument from evil. In a nutshell, Philo suggests that while theology sees all the perfections of the world, proclaiming them clear evidence of remarkable design, theologians dismiss or downplay the imperfections. If God is said to all-good Himself, then why did he create humans with such flaws? (one assumes that an all-powerful, all-good God could have avoided those errors).

Still, the main thrust of this book is that Philo, far from challenging whether God exists, challenges theologies capacity to assign ANY characteristics to God by reason and experience alone. Hume does a good job not only in outlaying arguments as to why reason is not capable of knowing a thing about God, but also in making believable dialogues (compared to Plato, whose characters are all made to be one-dimensional foils for "Socrates.") As in so many other areas, Hume was a pioneer in the realm of the philosophy of God. This book furnishes strong proof of that!

David Hume, a philosopher of the period often classified as British Empiricism, is the intellectual associate of philosophers John Locke and George Berkeley. Born in Edinburgh in 1711, he attended the University of Edinburgh but did not graduate. He went to France during his 20s, and spent time there working on what would become his most famous work, 'An Enquiry into Human Understanding', first published under the title 'Treatise of Human Nature'. However, Hume was a prolific writer, and dealt with many areas of philosophy, including politics and ethics, epistemology, and metaphysics. He wrote in the area of history as well, and had a politic career as British ambassador to France and a post as a minister in the government for a few years. His final work, 'Dialogues Concerning Natural Religion', was published posthumously in 1779, although work had begun on it as early as the 1750s.

Hume was very concerned about rationality. Hume was never publicly and explicitly an atheist, but his rational mind, concerned about sensory and intelligible evidence, led him to question and doubt most major systems of religion, including the more general philosophical sense of religion and proofs of the existence of God. The primary arguments in his 'Dialogues Concerning Natural Religion' deal with the Argument from Design, and the Cosmological Argument. There is an assumed distinction here between natural religion and revealed religion, an especially important distinction in the Enlightenment and post-Enlightenment philosophical structure.

- Natural Religion and Revealed Religion -
Natural religion is the idea that we come to know and understand God (and, consequently, what God wants or expects of us, if anything) simply from nature and our sensory perceptions, as well as our interpretations (emotion and rational) of this kind of understanding. From very early in his writing career, Hume attacked the idea of natural religion and most of its conclusions, drawing a sharp line between what we can actually know and what ends up being fanciful extrapolations based on other-than-rational ideas and evidence. Revealed religion is primary what most religions base themselves upon - the burning bush to Moses, the resurrection and post-resurrection appearances to the Apostles, the Buddha's enlightenment under the tree - these are examples of revelation. While Hume does take on the idea of revealed religion in his other works, this particular text does not concern itself with that topic, and stays in the domain of addressing natural religion.

- The Argument from Design -
Arguments from Design have always had a strong appeal to believers within religious frameworks; they have often been used as tools of evangelism, as attempts to show that beyond the revealed doctrines, the very nature of things points to a creator. In very short order, the Argument from Design in Hume's newly-industrial time might have read like this:

- Machines are designed by beings with intelligence.
- The world and the universe it is in resembles a machine.
- Therefore, the world must have been created by means of intelligent design.

This is an argument by analogy, and is convincing to some, but often more convincing to those already inclined to believe in the existence of God.

- The Cosmological Argument -
The Cosmological Argument is at once both more subtle and more simple. The most simple way of stating it would be that God is the 'first cause' of everything. If everything has to have a cause (even the whole universe), then that first cause must be God. In the twentieth century era of thinking of a universe that began with a Big Bang, it seemed to some that the Cosmological Argument was confirmed.

Hume would have been familiar with Leibniz's more subtle form of the Cosmological Argument, which argues for a world of infinite contingent causes. However, there has to be something outside of this system of infinite causes that produced the series - thus, even in a universe with no set beginning or ending, there would still need to be an overarching cause.

- Hume's Arguments -
Hume argues on many levels. His first criticism of the Argument from Design is that this analogy (as are most arguments from analogy) is faulty and not exact; we have no idea if the universe is like a machine. Even if it was, machines are often designed and built by several designers - why argue for one God rather than several? How do we know that matter and the universe don't have their own, internal self-organising principles?

With regard to the Cosmological Argument, the argument is a little more strained. Hume argues that, in any series of causality, once one knows about each cause, it makes no sense to inquire beyond the sequence of causes to some other effect. This is a very Empirical argument, to be sure, and while perhaps not entirely satisfying, it still has merit in philosophy to this day.

- Hume's Structure -
This is a dialogue, set up in the classical way of people talking with each other about the subjects. Hume draws primarily from Cicero, whose work 'On the Nature of the Gods' uses characters of the same names. However, whereas Cicero was concerned about the nature of the Gods (their attributes, powers, etc.) and not their existence, it is the very existence of God that occupies Hume's thoughts.

Hume, despite many years of work on this text, probably never quite thought it was finished. He left the work to Adam Smith (the noted economist, and friend of Hume in Edinburgh), who also thought the arguments against the existence of God were too strong, and likely too damaging to Hume's overall reputation. The tug-of-war over the publication makes for interesting reading in and of itself.

These are important arguments, worthy of discussion and dialogue in philosophy classes, theology classes, and among others who ponder the existence of God.

This short and artfully written book was published after Hume's death. Hume did not wish to experience the controversy engendered by the arguments advanced in the book. It is likely as well that Hume was concerned also with offending some of the moderate Presbyterian clergy who were his personal friends and had been his partisans in other controversies. This book is primarily an attack on the idea that the exercise of reason and logic provides support for religion, and particularly that application of reason leads to strong evidence for the existence of a beneficient God. This line of thought had become particularly popular among liberal theologians in the first half of the 18th century and was a widely held notion among Enlightenment intellectuals across Europe and North America. This idea is still widely held today and can be seen in the writings of the so-called 'intelligent design' advocates of creationism. Hume's criticisms, then, are not only of historic interest but continue to have relevance to our contemporary lives.

The Dialogues are constructed as a 3 cornered argument between three friends. Demea, a man upholding revealed religion against the idea that reason provides support for the existence of God. Cleanthes, an advocate of natural religion. Philo, a skeptical reasoner who attacks the positions held by Demea and Cleanthes. For those who like Hume's sprightly 18th century style, this is a fun book to read. Hume artfully divides some of his strongest arguments between Cleanthes and Philo, and gives the Dialogues the real sense of a dispute among 3 intelligent friends. Philo is generally taken to represent Hume's positions but Cleanthes articulates some strong arguments and provides some of the best criticisms of Demea's fideism. Much of the book is devoted to attacking the argument from design, which Cleanthes attempts to defend against assaults from Philo and Demea. In many ways, the argument from design is the major idea of those supporting the natural religion approach to existence of God. Hume's critique is thorough and powerful. It even includes an anticipation of Darwin's idea's of selection, though the basis for Hume's critique is primarily epistemological. In the later parts of the book, Hume attacks also the comsological argument for the existence of God, though this discussion is relatively brief and a bit confusing. Hume's analysis is consistent broadly with much of his philosophical work. In many ways, his great theme was the limitations of reason, and this book is an example of his preoccupation with the relatively limited role of reason in establishing certain facts about the universe. He finishes with short criticisms of the idea that religion is needed for a stable and well ordered society and defends the usefullness of skeptical reasoning.

It is important to view the Dialogues as part of a critique of religion that Hume sustained in several works. His Natural History of Religion, the On Miracles section of the Enquiry Concerning Human Understacing, and other essays comprise a broad criticism of religion. Other pillars of religion, such as the existence of miracles and revelation, are criticized in his other work. While Hume denied being an atheist and was apparently disturbed by the dogmatic atheism of French philosophes he met in Paris, he was certainly not religous in any conventional sense.

This is a short and very readable book but the power of its arguments are totally out of proportion to its length.

This book is very detailed. It helped me a lot when I got to a Asian Market to look for food. Plus at least when I know what it is. I recommend.

This book was the connection I needed between the recipes in my Japanese cookbooks and the local Asian market. Many of the packages have no English word on the package. I have used this book every time I have shopped; when I can't figure out what I am looking for, I take the Japanese word (the book cross references in English and Japanese) to the service desk. The young Japanese woman takes me to exactly what I am looking for. It has saved hours of decoding the ingredients.

This is great for descriptions and translations, not for cooking assistance; it discusses pairings of flavors for ingredients you look up. It is the perfect dictionary to keep close to the Asian cookbooks.

This ten-year old dictionary remains unsurpassed
as a guide to the ingredients, methods and utensils
used in japanese cooking. It is a portable volume
with romanized, kana and kanji versions of all the
names and so is ideal for a trip to the market
where many unfamilar ingredients may be presented
to the english--speaking food lover.

There are seventeen useful appendices that cover
topics like:
Chopsticks
Katsuoboshi
The kitchen and its utensils
Kombu
The Meal
Miso
Sake
Salt
Sansai
Soy sauce
Sushi
Tea
The tea ceremony
Umami and Flavor
Vegetarianism
Wasabi
Wasabon Sugar

In addition, many of the entries have enough
detail to be useful to the Western chef who
wants to incorporate Japanese ideas into his
or her cooking. Hoskins is an admirably concise
writer who packs a lot of information into a
small amount of graceful prose.

Be aware that this is not an encyclopedia. If
you use the English-Japanese section to look
up `mushroom' for instance, you'll find the
translation `kinoko' but not a comprehensive
list of Japanese mushrooms or techniques for
cooking them.

So leave the browsing to other books and keep
this one for trips to the market You'll be glad
to have it.

--Lynn Hoffman, author of THE NEW SHORT COURSE IN WINE and the forthcoming novel bang-BANG from Kunati Books. ISBN 9781601640005

I recently spent a month in Tokyo and I enjoy cooking. I found this book along with a good Japanese cookbook to be very useful both in the market and the kitchen. I would have like it to included a kana (Japanese syllabic writing) to English section, but understand most English speakers are not familiar with this Japanese syllabic writing. Luckily all Japanese know our alphabet and my fellow shoppers were always happy to help me find what I wanted. In fact, I believe they appreciated my interest in their food and culture.

For those people who love Japanese cuisine but don't know much about the Japanese language, this pocket size dictionary is a wonderful tool. It focuses on most terms and words used in Japanese cuisine including drinks, entrees, ingredients, food terms, even some cooking and food container names. The dictionary allows readers easy to look up information. It is arranged in three sections: Japanese-English, English-Japanese, and Appendices with some interesting topics in Japanese cuisine. Each entry in the Japanese-English section provides the Japanese term in Roman script, Japanese character, as well as Kanji, along with the English definition details and possibly some additional culture notes. Truly, this dictionary is a MUST!

(Reviewed by Otto Yuen, 19-Jan-2006)

The book was written at the end of the dot com era, perhaps as a reaction against the intense high-tech stress undergone by many people. It is now 5 years later, but the text is still relevant. After all, while the dot com era is now clearly seen as overly inflated, the technology did not go away after the crash. In fact, it has continued to improve, and no doubt the stress levels are still present for many people.

So the book's advice about maintaining a balance between your professional and social lives is very germane. It is also worth keeping in mind, when, and not if, another cycle of high technology frenzy spins up.

It was great finding a book that offered helpful suggestions in a very readable style to the problem of staying in touch without getting overwelmed by our high-tech world. Best of all was the insightful nature of the book. The distinction between balance and congruence was so important. The authors recognized the reality of human spirituality and the blows it can suffer in our wired world. A fine book for anyone who has caught the wave of techno-communication but still wants to stay sane.

The frantic pace of our world is overwhelming. Technology is able to keep us connected 24/7 and many of us have allowed it to invade every minute of our lives. No wonder we experience personal systems overload! This book really delivers what is implied in its title Dot Calm. We are all seeking to balance our work, home, family, community....you name it. Dinnocenzo and Swegan have done their research and offer practical advice on how to discover and reconnect with what is important. We can choose a better way and this book guides us in that process. I highly recommend it to anyone who wants to reclaim their life.

Just as Ms Dinnocenzo introduced me to sanity and organization trying to be a telecommter in a wired world in her 101 Tips for Telecommuters, I realized a missing piece. And I found it in Dot.Calm. She explained problems that I could not put into words. But the best part of the book was her and Rick's four specific solutions for dealing with technology when you must be able to communicate with others you don't see. She addresses the real human problems in this techno world. Now I feel like a survivor who can communicate successfully and make money doing so!

I can not count the number of products and services that have come my way heralded with much hype and false promises of their value to the user. That's been especially true of self-help guides. You know the ones that promise you'll be a changed person, if only you buy the book and implement its recommendations. Well, at long last one of those books delivered on the promise. The foreword states that "you'll find these pages to be filled with practical, how-to advice .... step-by-step formulas for finding ...and keeping balance in your life." As a poster child for the insanity of the wired world, I really did not know how to break out of the strangle hold it had on my life. It became easier and easier to rationalize absolutely crazy behaviors related to my out- of- balance existence. The authors of Dot Calm were surely writing about me or so it seemed. I expect many of its readers will feel the same identification with the analysis of being over-connected, over-worked,over-scheduled, over-informed and ultimately OVERWHELMED. It's a book you'll read in one sitting and then reread many times as you take back control over your life. Thanks to the authors for delivering on their promise.

In "Earthquake Exodus, 1906", Richard Schwartz takes a look at the chain of events immediately following the 1906 earthquake from an entirely new and refreshing perspective. Instead of rehashing the enormous, well-documented physical destruction wrought by the earthquake in San Francisco, Santa Rosa, and elsewhere, Schwartz relates a number of facts and stories that he uncovered for the first time. For example, his extensive research has uncovered eyewitness accounts of the tidal wave that struck the East Bay shortly after the earthquake.

But Mr. Schwartz devotes most of this fascinating book to telling us how and to where refugees fled; where they were welcome and where they weren't; how they were fed and housed; how they re-connected with their loved ones; how they passed the hours of the day in the first weeks after the disaster; how their rescuers and benefactors organized the relief effort as well as themselves; and more. His book also provides a very interesting discussion of how the 1906 earthquake affected population growth and development in Berkeley and Albany.

The book is a refreshing look at the human aftermath of the earthquake and is also a tribute to the people of the City of Berkeley, who performed magnificently and from whose perspective much of the story is told. This book should be required reading for those responsible for ensuring public order, health, and other preparations after the next earthquake. Bravo, Richard, and please keep up your outstanding work!

Tom Panas
President, El Cerrito Historical Society

I had the honor of meeting Richard Schwartz at the 1906 Earthquake Expo in San Francisco during the week of April 18 and saw his book on display. As a former Bay Area resident and who survived the 1989 Loma Prieta quake, I wanted to add this book to my collections on earthquakes. I found the pictures to be outstanding and these photos were not in any other book so it was a treat to see them here. I never realized how much of a role Berkeley played in the 1906 quake and I was very informed of that in this book. It wasn't just San Francisco that was hard hit, but also places like Berkeley and the East Bay was hit too. I definitely would recommend this book if you're into earthquakes and information.

See a need and fill it. That's what Richard Schwartz has done so successfully with his books, and thank goodness. Like a preminition of sorts he has provided the reading community with a look inside the City of Berkeley's post-earthquake relief efforts which had been virtually untouched until now. Thankyou Mr. Schwartz for bringing the unsung into the light, time and time again. What will this author do for an encore? Whatever it is will make us appreciate his efforts all the more. His passion for reinvigorating things past makes that famous truism current: history never gets old, and explainers never go jobless.

Earthquake Exodus, 1906, is not a dry read by any means. Richard Schwartz brings to life a traumatic period of time. He shows us how the spirit of helping one another shines through. This book strengthens my belief that, in times of crisis, our best nature surfaces. The book highlights the spirit of giving that we displayed recently as part our recent disasters (the tsunami in South-East Asia, Hurricane Katrina, etc.). Richard's current book is a great addition to his "Circle of Stones" and "Berkeley 1900." I'm looking forward to what this author does next.

An excellent piece of history about one of the worst U.S.
natural disasters. It's full of great photos, many never published before (where did he get all of them!?)of the time before and after the quake. My favorite thing about the book is that he tells numerous personal stories of the people affected, stories that make you really think about how YOU might have reacted to such a disaster. It's amazing to think how the good people of Berkeley, right across the bay, managed to do such good work to provide for thousands of San Francisco refugees without any government help!(O.K., now you know my political leanings). Compare Katrina now to 1906 reactions. read this book!

In case you are unfamiliar with the Elfquest series, I highly suggest reading some of the past graphic novels in print starting with Fire and Flight and The Forbidden Grove before tackling the Hidden Years.

Wendy and Richard Pini, despite being well known in the fantasy circle, are still relatively unknown comic book artists. Which is a SHAME because their timeless Elfquest stories are extremely well-written. Often, Elfquest fans (such as myself) are very loyal and devoted fans that have been reading their stories for years (in my case 15 years).

In the Hidden Years, we get to see the years in between with Cutter and the Wolfriders after Rayak whisked the Palace of the High Ones into the near future along with his family: Leetah, Ember, Suntop. There are also stories that take place during different time periods like when Bearclaw was still chief and Cutter a mere boy. The stories are heartbreaking and center around the importance of family and finding a place to belong. Cutter somewhat adopts Tyleet, in place of Ember, and she becomes the "daughter of the whole tribe." The best story, as most have already indicated, is Tyleet's rescue of an abandoned human baby (sadly, due to his scar) and raising him. The second best story is the tragedy of Skywise's parents.

As always, the artwork done by Wendy is breathtaking. No other artist can draw Elfquest like she can. Richard is a master storyteller leaving the reader always wanting MORE. By far, this was my favorite graphic novel out of all the stories. Flawless artwork, and inspiring story telling.

Wendy Pini has certainly outdone herself! Her artwork has always been versatile, changing to fit the mood of the story. In this graphic novel, she used vivid watercolors to tell the tale. It's amazing! The stories are also superb, in the honored tradition of Elfquest. My favorite story is the one about Tyleet and her adopted human cub, Little Patch. Wendy Pini is definetly my favorite artist! :)

A collection of short stories, _Hidden Years_ fills in some missing spots in the storyline, mostly from the time period before the 'Shards'and Kings of the Broken Wheel timeline. It was really nice to see that a story could indeed be covered in the equivalent of one issue of a comic book. My favorites are the story depicted on the cover and the origin story for Skywise. No spoilers here, just go out and get it.

Wendy is arguably the best comic book artist of our time, and this little gem has got to be her greatest work ever. This is the very first book by the Pinis that I bought. (Which may I recommend that you don't get this first. You will be very confused, even though the stories are great in themselves.) This one book started the Elf-mania in my family. Now, I buy all of them, even the off-the-wall side stories that are more humorous than anything (see "New Blood" and "Worldpool"). It's really great artwork and rich color are the best. And Strongbow is a heartthrob.;)

In a slightly smaller format than the original paperback volumes, the Elfquest tales that occurred between the great espiodes of the elfin adventures on The World of Two Moons are all presented in full, glaring colors that really blinds your eyes which are more accustomed to the gentler tones of the colorized comic-book collections. Here you meet Strongbow and his wolffriend, Kyavek and her winged boyfriend, Ember and her coming-of-age discoveries, Tyleet and her foster kid, and Skywise and his ill-fated parents. Personally, I feel that the gentle little Tyleet had inherited her mother's child-hunger, so she had a chance to fulfill her aching maternal instincts with an abandoned infant from a nearby human camp. Pretty sappy, in my opinion. But all the Elfquest fans get to unlock even more mysteries about their most favorite elfin characters as well as color-saturated new stories to boot!

This book is well written, descriptive, and very helpful. Put another way it shed a lot of light on some very dark areas. Thank you very much for putting out such an excellent book on the subject.

This book is very informative. It shows many different ways to achieve your goal and with a little effort, they are easily achieved.
The book also deals with other subjects, such as how to have a better understanding of yourself and it helped me
with my self esteem and many aspects of how to improve my life.

A few weeks back, I purchased Exercising the Penis. And I'm glad I did. I've been interested in penis enlargement for a few years now. Did the exercises, quit, then began again. But Aaron Kemmer's superb book helped me to get a regular routine going to make the maximum gains I can achieve. Exercising the Penis has every thing you need to know about penis enlargement...what exercises you should do. The frequency of your workouts. Information about penis enlargement devices, which ones to use. Any...and I mean any...questions you may have about penis enlargement is in Exercising the Penis. What I like about Exercising the Penis is that penis health is stressed first and foremost...and for guys new at penis enlargement, that is extremely important. Plus, there are success stories at the end of the book. Anything you need to know about penis enlargement, harder, longer lasting erections, stopping premature ejaculations and having multiple orgasms...it's in Exercising the Penis. This book is a must have for penis enlargement. Period.

I am not OK the way I am. No, I am NOT. Shut up. I am deficient. God did it on purpose, but this book, thank God, gave me the ammunition to fight back, to fight Him, to put God in his place for this horrible thing he did to me. (And yet I love Him so very, very much.)

From the very first exercise--tie one end of a fishing line to your ding-a-ling, tie the other end to a cinder block, then drop the cinder block off a cliff--my weenus length began to increase exponentially, until, at last, it reached biblical proportions. "If your brother offends thee..." Well, now I have a log to remove from my own eye, and it is my own. Imagine, having to remove your own log from your own eye...! You will weep tears of joy!

Do it--do it NOW. Grow your weenus. Make yourself acceptable in the eyes of God and in the eyes of your brother-man. (Don't worry about the ladies--who cares what they think?) And next time you strut into the local supermarket in the nude, know that you have nothing to be ashamed of... quite the contrary. Because your penis is, in fact, now enormous.

(Added bonus: you will finally achieve that coveted "BOI-YOY-YOING!" sound when you pop a boner.)

I bought this together with Rules of the Game when I broke up with my girlfriend last month. Both books were five stars. I was looking to improve myself in a few key areas after being out of the "game" for more than for years.

I have to be honest, I was very surprised with this book. After doing the exercises for nearly a month, I'm even more surprised that this stuff isn't well known. I've already gained .5" in length and a little bit in girth and started experiencing stronger erections.

Kemmer suggested some good plausible reasons in the book of why "penile exercise" isn't mainstream yet, such as no one has cared to do any studies (there was one study done with fairly good results back in the 70s, but the lead scientist didn't attempt to repeat the results). He also mentions that a lot of guys go overboard because they don't know what they're doing. In turn, they don't see results and they get temporary weak erections and spout to the world that this stuff doesn't work.

Either way, I'm not sure why the stuff is under wraps, but I do know that is has worked for me thus far. I don't think it will be kept hidden much longer.