Live boldly and act on your most powerful beliefs with this life-changing guide to faith, positive thinking, and spiritual fulfillment with this book from #1 New York Times bestselling author Joel Osteen, now updated and expanded with the study guide included for the 20th Anniversary edition.

We all have our list of things we want to have “someday.” Whether it’s for a better job, a stronger marriage, a happier home, more gratifying relationships with friends, or simply accomplishing more and leaving a lasting legacy, we think that tomorrow is the day to start our journey towards our goals. But then tomorrow comes and we’re still crowded in by the demands of mundane routines and other people’s priorities. How do you break out and experience the full potential that God intended you to have?

In Your Best Life Now: 7 Steps to Living at Your Full Potential, Joel Osteen offers unique insights and encouragement that will help you overcome every obstacle you may encounter. This updated and expanded version will give you a way to improve your life for good and help you experience victory, joy, and satisfaction with seven steps:

• Enlarge your vision
• Develop a healthy self-image
• Discover the power of your thoughts and words
• Let go of the past
• Find strength through adversity
• Live to give
• Choose to be happy

Your life has a divine purpose and destiny. Put these principles to work today and see how you begin living your best life now!

This new book by Michael Slote argues that Western philosophy on the whole has overemphasized rational control and autonomy at the expense of the important countervailing value and virtue of receptivity. Recently the ideas of caring and empathy have received a great deal of philosophical and public attention, but both these notions rest on the deeper and broader value of receptivity, and in From Enlightenment to Receptivity, Slote seeks to show that we need to focus more on receptivity if we are to attain a more balanced sense and understanding of what is important to us.
Beginning with a critique of Enlightenment thinking that calls into question its denial of any central role to considerations of emotion and empathy, he goes on to show how a greater emphasis on these factors and on the receptivity that underlies them can give us a more realistic, balanced, and sensitive understanding of our core ethical and epistemological values. This means rejecting post-modernism's blanket rejection of reason and of compelling real values and recognizing, rather, that receptivity should play a major role in how we lead our lives as individuals, in how we relate to nature, in how we acquire knowledge about the world, and in how we relate morally and politically with others.

In Hollywood Left and Right, Steven J. Ross tells a story that has escaped public attention: the emergence of Hollywood as a vital center of political life and the important role that movie stars have played in shaping the course of American politics.
Ever since the film industry relocated to Hollywood early in the twentieth century, it has had an outsized influence on American politics. Through compelling larger-than-life figures in American cinema--Charlie Chaplin, Louis B. Mayer, Edward G. Robinson, George Murphy, Ronald Reagan, Harry Belafonte, Jane Fonda, Charlton Heston, Warren Beatty, and Arnold Schwarzenegger--Hollywood Left and Right reveals how the film industry's engagement in politics has been longer, deeper, and more varied than most people would imagine. As shown in alternating chapters, the Left and the Right each gained ascendancy in Tinseltown at different times. From Chaplin, whose movies almost always displayed his leftist convictions, to Schwarzenegger's nearly seamless transition from action blockbusters to the California governor's mansion, Steven J. Ross traces the intersection of Hollywood and political activism from the early twentieth century to the present.
Hollywood Left and Right challenges the commonly held belief that Hollywood has always been a bastion of liberalism. The real story, as Ross shows in this passionate and entertaining work, is far more complicated. First, Hollywood has a longer history of conservatism than liberalism. Second, and most surprising, while the Hollywood Left was usually more vocal and visible, the Right had a greater impact on American political life, capturing a senate seat (Murphy), a governorship (Schwarzenegger), and the ultimate achievement, the Presidency (Reagan).

It can be said of South Asia what has long been said of its great epic poem, the Mahabharata: "there is nothing in it that cannot be found elsewhere in the world and nothing in the world that cannot be found there." South Asia's historic trans-regional connections to the wider world include the trade between its most ancient civilization with Sumer and central Asia, the diffusion beyond its shores of three of the world's major religions (Hinduism, Buddhism, and Sikhism), its cultural encounters with the Greeks, Islam, European imperialism, the spread of it cuisine (from crystalized sugar to "curry"), and its architecture (including the world's most recognized building, the Taj Mahal). While these connections have insured that South Asia has always loomed large in the consideration of the world's collective past, its societies are currently undergoing a transformation that may enable them to rival the United States and China as the world's largest economy. This study employs accessible language and an engaging narrative to provide insight into how world historical processes, from changes in environment to the movement of peoples and ideas, have shaped and continue to shape the history of South Asia and its place in the wider world.

Scholars disputing the identity of the Church of England during the late sixteenth and early seventeenth centuries describe it as either forming a Calvinist consensus or partaking of an Anglican middle way steeped in an ancient catholicity. Debating Perseverance argues that these conversations have given insufficient attention to the doctrine of the perseverance of the saints (the belief that a person who is saved can never be lost), which became one of the most distinctive doctrines of the Reformed tradition. In this book, Jay Collier sheds light on the influence of the early church and the Reformed churches on the fledgling Church of England by surveying several debates on perseverance in which readings of Augustine were involved. Collier begins with a reassessment of the Lambeth Articles (1595) and the heated Cambridge debates in which they were forged, demonstrating how readings of Augustine on perseverance influenced the final outcome of that document. He then investigates the failed attempt of the British delegation to the Synod of Dort to achieve solidarity with the international Reformed community on perseverance in a way that was also respectful of different readings of Augustine and the early church. The study returns to English soil to evaluate the Synod of Dort's effect on the supposedly Arminian Richard Montagu and his strategy to distance the Church of England from the consensus of the Reformed churches. It finishes by surveying a Puritan debate that occurred following England's civil war in which Augustine's teachings on perseverance continued to influence the way the English made policy and drafted confessional statements. In surveying these debates, Collier uncovers competing readings and receptions of Augustine on perseverance within the English church-one favoring the perseverance of the saints and the other denying it. Debating Perseverance recognizes England's struggles with perseverance as emblematic of its troubled pursuit of a Reformed and ancient catholicity.

The al-Qaeda Franchise asks why al-Qaeda adopted a branching-out strategy, introducing seven franchises spread over the Middle East, Africa, and South Asia. After all, transnational terrorist organizations can expand through other organizational strategies. Forming franchises was not an inevitable outgrowth of al-Qaeda's ideology or its U.S.-focused strategy. The efforts to create local franchises have also undermined one of al-Qaeda's primary achievements: the creation of a transnational entity based on religious, not national, affiliation. The book argues that al-Qaeda's branching out strategy was not a sign of strength, but instead a response to its decline in the aftermath of the 9/11 attacks. Franchising reflected an escalation of al-Qaeda's commitments in response to earlier strategic mistakes, leaders' hubris, and its diminished capabilities. Although the introduction of new branches helped al-Qaeda create a frightening image far beyond its actual capabilities, ultimately this strategy neither increased the al-Qaeda threat, nor enhanced the organization's political objectives. In fact, the rise of ISIS from an al-Qaeda branch to the dominant actor in the jihadi camp demonstrates how expansion actually incurred heavy costs for al-Qaeda. The al-Qaeda Franchise goes beyond explaining the adoption of a branching out strategy, also exploring particular expansion choices. Through nine case studies, it analyzes why al-Qaeda formed branches in some arenas but not others, and why its expansion in some locations, such as Yemen, took the form of in-house franchising (with branches run by al-Qaeda's own fighters), while other locations, such as Iraq and Somalia, involved merging with groups already operating in the target arena. It ends with an assessment of al-Qaeda's future in light of the turmoil in the Middle East, the ascendance of ISIS, and US foreign policy.

What is the difference between an intellectual, factual knowledge of God and the actual change that occurs when you enter into an intimate relationship of love with Jesus?

Matthew Braden, a devoted servant of the Lord, explores that question in this heartfelt work, emphasizing that true faith means more than believing you are guaranteed a place in heaven. He illustrates that it is not enough to simply know all the right answers or to be born into a “Christian” home.

He looks back on how he lost his way after growing up in the church, giving in to “the lust of the flesh, the lust of the eyes, and the pride of life” (1 John 2:16). All the while, he would have claimed that he loved God. But time slowly uncovered the reality that his “Christian” life was just a veil for the sin that held him captive.

The author reveals how the Holy Spirit ignited his faith, challenging his heart with questions such as:

What does it really mean to love God?
What does true, saving faith in Jesus Christ look like?
How can you engage in authentic discipleship?

Matthew uses many thought provoking questions to challenge his readers to examine what they believe and how it affects the way they live. He also notes that choosing to put your faith in Jesus and surrender your will is not an intellectual determination—it is a decision of the heart.

Forget what you think you know, challenge what you have heard, and investigate the Word of God for yourself with the insights in Factual or Actual?

A unifying theme of Loeb's work is epistemological - that Descartes and Hume advance theories of knowledge that rely on a substantial 'naturalistic' component, adopting one or another member of a cluster of psychological properties of beliefs as the goal of inquiry and the standard for assessing belief-forming mechanisms. Thus Loeb shows a surprising affinity between the epistemologies of the two figures -- surprising because they are often thought of as polar opposites in this respect.
Descartes and Hume are unique in that their philosophical texts are accessible beyond just a narrow audience in the history of philosophy; their ideas continue to be a vital part of the field at large. This volume will thus appeal to advanced students and scholars not just in the history of early modern philosophy but in epistemology and other core areas of the discipline.

Conservative evangelicalism has transformed American politics, disseminating a sometimes fearful message not just through conventional channels, but through subcultures and alternate modes of communication. Within this world is a "Religion of Fear," a critical impulse that dramatizes cultural and political conflicts and issues in frightening ways that serve to contrast "orthodox" behaviors and beliefs with those linked to darkness, fear, and demonology. Jason Bivins offers close examinations of several popular evangelical cultural creations including the Left Behind novels, church-sponsored Halloween "Hell Houses," sensational comic books, especially those disseminated by Jack Chick, and anti-rock and -rap rhetoric and censorship. Bivins depicts these fascinating and often troubling phenomena in vivid (sometimes lurid) detail and shows how they seek to shape evangelical cultural identity.
As the "Religion of Fear" has developed since the 1960s, Bivins sees its message moving from a place of relative marginality to one of prominence. What does it say about American public life that such ideas of fearful religion and violent politics have become normalized? Addressing this question, Bivins establishes links and resonances between the cultural politics of evangelical pop, the activism of the New Christian Right, and the political exhaustion facing American democracy.
Religion of Fear is a significant contribution to our understanding of the new shapes of political religion in the United States, of American evangelicalism, of the relation of religion and the media, and the link between religious pop culture and politics.

Family Money explores the histories of formerly enslaved women who tried to claim inheritances left to them by deceased owners, the household traumas of mixed-race slaves, post-Emancipation calls for reparations, and the economic fallout from anti-miscegenation marriage laws. Authors ranging from Nathaniel Hawthorne, Frank Webb, Harriet Beecher Stowe, Charles Chesnutt, to Lydia Maria Child recognized that intimate interracial relationships took myriad forms, often simultaneously-sexual, marital, coercive, familial, pleasurable, and painful. Their fiction confirms that the consequences of these relationships for nineteenth-century Americans meant thinking about more than the legal structure of racial identity. Who could count as family (and when), who could own property (and when), and how racial difference was imagined (and why) were emphatically bound together. Demonstrating that notions of race were entwined with economics well beyond the direct issue of slavery, Family Money reveals interracial sexuality to be a volatile mixture of emotion, economics, and law that had dramatic, long-term financial consequences.

Barth stands before us as the greatest theologian of the twentieth century, yet the massive corpus of work which he left behind, the multi volume Church Dogmatics, can seem daunting and formidable to readers today. Fortunately his Dogmatics in Outline first published in English in 1949, contains in brilliantly concentrated form even in shorthand, the essential tenets of his thinking. Built around the assertions made in the Apostles Creed the book consists of a series of reflections on the foundation stones of Christian doctrine. Because Dogmatics in Outline derives from very particular circumstances namely the lectures Barth gave in war-shattered Germany in 1946, it has an urgency and a compassion which lend the text a powerful simplicity. Despite its brevity the book makes a tremendous impact, which in this new edition will now be felt by a fresh generation of readers.

Unfinished Music draws its inspiration from the riddling aphorism by Walter Benjamin that serves as its epigraph: "the work is the death mask of its conception." The work in its finished, perfected state conceals the enlivening process engaged in its creation. An opening chapter of this book examines some explosive ideas from the mind of J. G. Hamann, eccentric figure of the anti-rationalist Enlightenment, on the place of language at the seat of thought. These ideas are pursued as an entry into the no less radical mind of Carl Philipp Emanuel Bach, whose bold idiosyncrasies, like Hamann's, disrupted the discourse of Enlightenment aesthetics. Bach is a central player here, his late music the subject of fresh inquiry. In several chapters on the late music of Beethoven, Bach reappears, now something of a spiritual alter ego in the search for a new voice. The improvisatory as a mode of thought figures prominently here, and then inspires a new hearing of the envisioning of Chaos at the outset of Haydn's Creation, aligned with Herder's efforts to come to an understanding of logos at the origin of thought. The improvisatory is at the heart of a chapter on Beethoven's brazen cadenzas for the Concerto in D minor by Mozart, another ghost in Beethoven's machine.
Music seductively unfinished is the topic of other chapters: on some unstudied late sketches, finally rejected, for a famous quartet movement by Beethoven; on the enigmas set loose in several remarkable Mozart fragments; and on the romanticizing of fragment and its bearing on two important sonatas that Schubert left incomplete. In a final coming to terms with the imponderables of musical intuition, the author returns to Benjamin'sepigraph, drawing together his foundational essay on Goethe's Elective Affinities with Thomas Mann's Death in Venice, and with a draft for a famous passage in the andantino of Schubert's Sonata in A (1828). Unfinished Music explores with subtle insight the uneasy relationship between the finished work and the elusive, provocative traces of the profound labors buried in its past. The book will have broad appeal to the community of music scholars, theorists and performers, and to all those for whom music is integral to the history of ideas.

What makes something a human right? What is the relationship between the moral foundations of human rights and human rights law? What are the difficulties of appealing to human rights?
This book offers the first comprehensive survey of current thinking on the philosophical foundations of human rights. Divided into four parts, this book focusses firstly on the moral grounds of human rights, for example in our dignity, agency, interests or needs. Secondly, it looks at the implications that different moral perspectives on human rights bear for human rights law and politics. Thirdly, it discusses specific and topical human rights including freedom of expression and religion, security, health and more controversial rights such as a human right to subsistence. The final part discusses nuanced critical and reformative views on human rights from feminist, Kantian and relativist perspectives among others.
The essays represent new and canonical research by leading scholars in the field. Each section is structured as a set of essays and replies, offering a comprehensive analysis of different positions within the debate in question. The introduction from the editors will guide researchers and students navigating the diversity of views on the philosophical foundations of human rights.

In this book, Lenn E. Goodman writes about the commandment to "love thy neighbor as thyself" from the standpoint of Judaism, a topic and perspective that have not often been joined before. Goodman addresses two big questions: What does that command ask of us? and what is its basis? Drawing extensively on Jewish sources, both biblical and rabbinic, he fleshes out the cultural context and historical shape taken on by this Levitical commandment. In so doing, he restores the richness of its material content to this core articulation of our moral obligations, which often threatens to sink into vacuity as a mere nostrum or rhetorical formula.
Goodman argues against the notion that we have this obligation simply because God demands it -- a position that too readily makes ethics seem arbitrary, relativistic, dogmatic, authoritarian, contingent or just unpalatable. Rather he proposes that we learn much about how we ought to think about God from what we know about morals. He shows that natural reasoning and appeals to scripture, tradition, and revelation reinforce one another in ethical deliberation. For Goodman, ethics and theology are not worlds apart connected only by a kind of narrow one-way passage; the two realms of discourse can and should inform each other.
Engaging the philosophers, including Aristotle, Spinoza, and Kant, and assembling three-thousand years worth of Jewish textual masterpieces, Goodman skillfully weaves his Gifford Lectures, which he delivered in 2005, into an indispensable work.

The emergence of formative Judaism has traditionally been examined in light of a theological preoccupation with the two competing religious movements, 'Christianity' and 'Judaism' in the first centuries of the Common Era. In this book Ariel Schremer attempts to shift the scholarly consensus away from this paradigm, instead privileging the rabbinic attitude toward Rome, the destroyer of the temple in 70 C.E., over their concern with the nascent Christian movement. The palpable rabbinic political enmity toward Rome, says Schremer, was determinative in the emerging construction of Jewish self-identity. He asserts that the category of heresy took on a new urgency in the wake of the trauma of the Temple's destruction, which demanded the construction of a new self-identity. Relying on the late 20th-century scholarly depiction of the slow and measured growth of Christianity in the empire up until and even after Constantine's conversion, Schremer minimizes the extent to which the rabbis paid attention to the Christian presence. He goes on, however, to pinpoint the parting of the ways between the rabbis and the Christians in the first third of the second century, when Christians were finally assigned to the category of heretics.

While gender and race often are considered socially constructed, this book argues that they are physiologically constituted through the biopsychosocial effects of sexism and racism. This means that to be fully successful, critical philosophy of race and feminist philosophy need to examine not only the financial, legal, political and other forms of racist and sexism oppression, but also their physiological operations. Examining a complex tangle of affects, emotions, knowledge, and privilege, The Physiology of Sexist and Racist Oppression develops an understanding of the human body whose unconscious habits are biological. On this account, affect and emotion are thoroughly somatic, not something "mental " or extra-biological layered on top of the body. They also are interpersonal, social, and can be transactionally transmitted between people. Ranging from the stomach and the gut to the hips and the heart, from autoimmune diseases to epigenetic markers, Sullivan demonstrates the gastrointestinal effects of sexual abuse that disproportionately affect women, often manifesting as IBS, Crohn's disease, or similar functional disorders. She also explores the transgenerational effects of racism via epigenetic changes in African American women, who experience much higher pre-term birth rates than white women do, and she reveals the unjust benefits for heart health experienced by white people as a result of their racial privilege. Finally, developing the notion of a physiological therapy that doesn't prioritize bringing unconscious habits to conscious awareness, Sullivan closes with a double-barreled approach for both working for institutional change and transforming biologically unconscious habits. The Physiology of Sexist and Racist Oppression skillfully combines feminist and critical philosophy of race with the biological and health sciences. The result is a critical physiology of race and gender that offers new strategies for fighting male and white privilege.

What if sex, gender, and sexuality were designed to tell a much greater story than we could ever imagine? What if we had a part to play in that story? With gentle compassion and steadfast truth, Ryan Andrew Smith explores what the Bible says about sex, gender, marriage, and sexuality in a way that will appeal to Christians and non-Christians alike. A great resource for individuals, groups, and churches, Trust the Circle also presents ways that Christians can engage our sexually evolving culture with grace, love, and truth. Regardless of your views regarding sex and sexuality, you will find this resource helpful in understanding what the Bible says about these important and timely topics.

The Company-State rethinks the nature of the early English East India Company as a form of polity and corporate sovereign well before its supposed transformation into a state and empire in the mid-eighteenth century. Taking seriously the politics and political thought of the early Company on their own terms, it explores the Company's political and legal constitution as an overseas corporation and the political institutions and behaviors that followed from it, from tax collection and public health to warmaking and colonial plantation. Tracing the ideological foundations of those institutions and behaviors, this book reveals how Company leadership wrestled not simply with the bottom line but with typically early modern problems of governance, such as: the mutual obligations of subjects and rulers; the relationship between law, economy, and sound civil and colonial society; and the nature of jurisdiction and sovereignty over people, commerce, religion, territory, and the sea. The Company-State thus reframes some of the most fundamental narratives in the history of the British Empire, questioning traditional distinctions between public and private bodies, "commercial" and "imperial" eras in British India, a colonial Atlantic and a "trading world" of Asia, European and Asian political cultures, and the English and their European rivals in the East Indies. At its core, The Company-State offers a view of early modern Europe and Asia, and especially the colonial world that connected them, as resting in composite, diffuse, hybrid, and overlapping notions of sovereignty that only later gave way to more modern singular, centralized, and territorially- and nationally-bounded definitions of political community. Given growing questions about the fate of the nation-state and of national borders in an age of "globalization," this study offers a perspective on the vitality of non-state and corporate political power perhaps as relevant today as it was in the seventeenth century.

This edition of the writings of Theobald Wolfe Tone (1763-98), barrister, United Irishman, agent of the Catholic Committee and later an officer in the French revolutionary army, is intended to comprehend all his writings and largely to supersede the two-volume Life of Theobald Wolfe Tone. ..written by himself that was edited by his son William, and published at Washington in 1826. It consists mainly of Tone's correspondence, diaries, autobiography, pamphlets, public addresses, and miscellaneous memoranda (both personal and public); it is based on the original MSS if extant or the most reliable printed sources.
Tone's participation in Irish politics in the early 1790s and his presence on the periphery of the ruling circle in revolutionary France from February 1796 to September 1798 would be sufficient to make his writings a major historical source. The literary quality of his writings, diaries, and autobiography enhances their importance. The unique quality of Tone's writings is that they are the production of a gifted and convivial young Irishman who moved widely in intellectual and political circles.
This volume - France, the Rhine, Lough Swilly, and the Death of Tone - completes the edition, following the last part of Tone's life, until his death following the abortive Irish uprising of 1798. It includes addenda, corrigenda, an iconography, a bibliography, and a complete index to all three volumes.

For too long, scholars have published new research on Edwards without paying due attention to the work he took most seriously: biblical exegesis. Edwards is recognized as an innovative theologian who wielded tremendous influence on revivalism, evangelicalism, and New England theology. What is often missed is how much time he devoted to studying and understanding the Bible. He kept voluminous notebooks on Scripture and died with unrealized plans for major treatises on the Bible. More and more experts now recognize the importance of this aspect of his life; this book brings together the insights of leading Edwards scholars on this topic. The essays in Jonathan Edwards and Scripture set Edwards' engagement with Scripture in the context of seventeenth-century Protestant exegesis and eighteenth-century colonial interpretation. They provide case studies of Edwards' exegesis in varying genres of the Bible and probe his use of Scripture to develop theology. The authors also set his biblical interpretation in perspective by comparing it with that of other exegetes. This book advances our understanding of the nature and significance of Edwards' work with Scripture and opens new lines of inquiry for students of early modern Western history.