"A history of Chinese philosophy in the so-called Axial Period (the period of classical Greek and Indian philosophy), during which time China evolved the characteristic ways of thought that sustained both its empire and its culture for over 2000 years. It is comprehensive, lucid, almost simple in its presentation, yet backed up with incomparable authority amid a well-honed discretion that unerringly picks out the core of any theme. Garlanded with tributes even before publication, it has redrawn the map of its subject and will be the one essential guide for any future exploration. For anyone interested in the affinities between ancient Chinese and modern Western philosophy, there is no better introduction."
--Contemporary Review

The Western tradition has tended to identify thinking with the purely logical, excluding other kinds of thinking (such as thinking by analogy, correlation, imaginative simulation) from philosophy, without denying their indispensability in the conduct of life. The central argument of "Unreason Within Reason" is that it is this endeavour to detach the logical from other kinds of thinking which has led to the present crisis of rationality, in which reason seems everywhere to be undermining its own foundations. The concepts from which logical thinking starts are inescapably rooted in the spontaneous correlation of the similar/contrasting and contiguous/remote which, according to Jakobsonian linguistics, structures the sentences analysed by logic. Logical thinking can turn back on itself to criticise the correlations, but cannot detach itself to replace them by logically impregnable foundations. The still-viable type of rationalism is a variant on Popper's "critical rationalism" which does not, like Popper's, relegate the non-logical element in thought to the psychology of knowledge. No mode of thinking - poetic, mythic, mystical - is inherently irrational; the function of the logical is not to replace them but to test them. Graham finds this approach relevant to the fact/value and egoism/altruism problems in moral philosophy and to the epistemological problem of conflicting conceptual schemes, as well as to situating myth and mysticism in relation to philosophy and to the development of a variety of perspectivism clearly distinguishable from relativism. Special attention is paid to Nietzsche and Bataille, as representative critics of rationalism, and to Chinese philosophy, as a tradition which has not isolated the logical from other kinds of thinking.

The classical theories of Linear Elasticity and Newtonian Fluids, though trium phantly elegant as mathematical structures, do not adequately describe the defor mation and flow of most real materials. Attempts to characterize the behaviour of real materials under the action of external forces gave rise to the science of Rheology. Early rheological studies isolated the phenomena now labelled as viscoelastic. Weber (1835, 1841), researching the behaviour of silk threats under load, noted an instantaneous extension, followed by a further extension over a long period of time. On removal of the load, the original length was eventually recovered. He also deduced that the phenomena of stress relaxation and damping of vibrations should occur. Later investigators showed that similar effects may be observed in other materials. The German school referred to these as "Elastische Nachwirkung" or "the elastic aftereffect" while the British school, including Lord Kelvin, spoke ofthe "viscosityofsolids." The universal adoption of the term "Viscoelasticity," intended to convey behaviour combining proper ties both of a viscous liquid and an elastic solid, is of recent origin, not being used for example by Love (1934), though Alfrey (1948) uses it in the context of polymers. The earliest attempts at mathematically modelling viscoelastic behaviour were those of Maxwell (1867) (actually in the context of his work on gases; he used this model for calculating the viscosity of a gas) and Meyer (1874)."

Classical Chinese poetry reached its pinnacle during the T'ang Dynasty (618-907 A.D.), and the poets of the late T'ang-a period of growing political turmoil and violence-are especially notable for combining striking formal innovation with raw emotional intensity. A. C. Graham's anthology of T'ang poetry begins with Tu Fu, commonly recognized as the greatest Chinese poet of all, whose final poems and sequences lament the pains of exile in images of crystalline strangeness. It continues with the work of six other masters, including the "cold poet" Meng Chiao, who wrote of retreat from civilization to the remoteness of the high mountains; the troubled and haunting Li Ho, the Chinese master of the uncanny, who, as Graham writes, cultivates a "wholly personal imagery of ghosts, blood, dying animals, weeping statues, whirlwinds, the will-o'-the-wisp"; and the shimmeringly strange poems of illicit love and Taoist initiation of the enigmatic Li Shang-yin. Offering the largest selection of these poets' work available in English in a translation that is a classic in its own right, Poems of the Late T'ang also includes Graham's searching essay "The Translation of Chinese Poetry," as well as helpful notes on each of the poets and on many of the individual poems.

The Lieh-Tzu ranks with the Lao Tzu and Chuang Tzu as one of the most eloquent and influential expositions of Taoist philosophy. This definitive translation by Professor Graham does full justice to the subtlety of thought and literary effectiveness of the text. A. C. Graham is one of the most distinguished Sinologists working today.

The Inner Chapters are the oldest pieces of the larger collection of writings by several fourth, third, and second century B.C. authors that constitute the classic of Taoism, the Chuang-Tzu (or Zhuangzi). It is this core of ancient writings that is ascribed to Chuang-Tzu himself.

The Inner Chapters are the oldest pieces of the larger collection of writings by several fourth, third, and second century B.C. authors that constitute the classic of Taoism, the Chuang-Tzu (or Zhuangzi). It is this core of ancient writings that is ascribed to Chuang-Tzu himself.