Courteney Cox and real life husband David Arquette star in this Richard Benjamin screwball comedy about a travel writer Samantha (Cox) who suffers from a host of phobias, including agoraphobia and claustrophia. She has just watched her psychologist suffer a mental meltdown and be taken away and, instead of terminating her therapy, Samantha decides to take over the role of the missing psychologist in order to manipulate her sexy neighbour Michael (David James Elliot), who also needs some help with his girlfriend, and an eccentric magazine salesman Henry (Arquette).

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

In a friendship spanning 60 years, Earl Smith and Bob DiMatteo reminisce about their lives, their families and their country. Longtime residents of Palmyra, a small town in Central Pennsylvania, they were born when the movies were silent and people were just becoming acquainted with the model T. They raised their children in a time and place where doors were unlocked and neighbors were family. They lived to understand Ipads and Avatar. Earl and Bob share stories of their family, work, and play. They had heroes like Babe Ruth, Dwight Eisenhower, Amos and Andy, Lowell Thomas, Dick Tracy, Tom Mix and Milton Hershey. What Gone with the Wind was to Atlanta, Bob and Earl is to Palmyra. It is a time that will never be again. This book is a dramatic reminder of just why the millions of Bobs and Earls along with their wives Lennie and Cas were proud unsung members of the Greatest Generation, the generation that made America strong. With steely focus, Bob and Earl, and their peers across the United States, built a better nation, one community at a time

The London Transport bar and circle - also known as the bulls-eye or roundel - is an icon of commercial design. Over the last century it has come to represent not only London's transport network but also the city itself. Rare for the logo of a large organization, the symbol is often perceived as being 'cool', and its influence has extended into many other fields, including fashion, pop music and counter-culture. This fascinating book charts the history and development of the symbol from the early 20th century to the present day, and explores its use across the company's many activities, as well as its wide-ranging cultural influence. Richly illustrated with poster artworks, photographs and other graphic material from the London Transport Museum archives, the book features numerous inventive uses of the bar and circle, many of them previously unpublished.

Soren Kierkegaard denounced nineteenth-century Danish Lutheranism for exploiting Martin Luther's doctrine of justification "without works" as justification for an antinomian easy life. Kierkegaard saw his own writing as a corrective: "I have wanted to prevent people in 'Christendom' from existentially taking in vain Luther and the significance of Luther's life." In 1847, Kierkegaard began an eight-year reading of Luther's sermons, forking through them for extracts to confirm his theological corrective rather than to comprehend the breadth of Luther's thought. While he found much to laud, Kierkegaard also found much to lance, privately commenting that Luther was partially responsible for what he considered the problematic Lutheranism of his own day. Furthermore, David Coe argues, Kierkegaard was unaware that his copy of Luther's church and house postils was a heavily abridged edition of extracts from those postils. Therefore, his appraisal of Luther begs to be investigated. Kierkegaard and Luther examines the Luther sermons Kierkegaard read, what he praised and criticized, missed, and misjudged of Luther, and spotlights the concord these two Lutheran giants actually shared, namely, the negative yet necessary role that Christian suffering (Anfechtung/Anfaegtelse) plays in Christian faith and life.

The alt-right has been the most important new far-right grouping to appear in decades. Written by researchers from the anti-racist advocacy group HOPE not hate, this book provides a thorough, ground-breaking, and accessible overview of this dangerous new phenomenon. It explains where the alt-right came from, its history so far, what it believes, how it organises and operates, and its future trajectory. The alt-right is a genuinely transnational movement and this book is unique in offering a truly international perspective, outlining the influence of European ideas and movements as well as the alt-right's development in, and attitude towards, countries as diverse as Japan, India, and Russia. It examines the ideological tributaries that coagulated to form the alt-right, such as white supremacy, the neo-reactionary blogosphere, the European New Right, the anti-feminist manosphere, the libertarian movement, and digital hate culture exemplified by offensive memes and trolling. The authors explore the alt-right's views on gender, sexuality and masculinity, antisemitism and the Holocaust, race and IQ, globalisation and culture as well as its use of violence. The alt-right is a thoroughly modern far-right movement that uses cutting edge technology and this book reveals how they use cryptocurrencies, encryption, hacking, "meme warfare", social media, and the dark web. This will be essential reading for scholars and activists alike with an interest in race relations, fascism, extremism, and social movements.

Returning from the battle of Potidaea, Socrates reenters the city only to find it changed, with new leadership in the making. Socrates assumes the mask of physician in order to diagnose the city's condition in the persons of the young and charismatic Charmides and his ambitious and formidable guardian Critias. Beneath the cloak of their self-presentations, Doctor Socrates discovers a profound and communicable disease: their incipient tyranny, "the greatest sickness of the soul." He thereby is able to "foresee" their future and their role in the oligarchy (The Thirty Tyrants) that overthrows the democracy at the end of the Peloponnesian War. The unusual diagnostic instrument of this physician of the city: the question of sophrosyne (customarily translated as moderation). The analysis of the soul of this popular favorite uncovers a distorted development with little prospect of self-knowledge, and that of the guardian, a profound disabling ignorance, deluded and perverted by his presumed practical wisdom. Alongside on the bench sits Socrates whose ignorance, by contrast, shows itself to be enabling, measured and prospective. In this way, the profound ignorance of the tyrant and the profound ignorance of the philosopher are made to mutually illuminate one another. In the process, Levine brings us to see Plato's extended apologia or defense of Socrates as "a teacher of tyrants" and his counter-indictment of the city for its unthinking acceptance of its leaders. Moreover, in the face of modern skepticism, we are brought to see how such "value judgments" are possible, how Plato conceives the prospects for practical judgment (phronesis). In addition we witness the care with which Plato presents his penetrating diagnoses even amidst compromised circumstances. Levine, further, is at pains to situate the specific dialogic issues in their larger significance for the philosophic tradition. Lastly, the author's inviting style encourages the reader to think along with Socrates. The question of tyranny is always relevant. The question of our ignorance is always immediate. The conversation about sophrosyne needs to be resumed.

Soren Kierkegaard denounced nineteenth-century Danish Lutheranism for exploiting Martin Luther's doctrine of justification "without works" as justification for an antinomian easy life. Kierkegaard saw his own writing as a corrective: "I have wanted to prevent people in 'Christendom' from existentially taking in vain Luther and the significance of Luther's life." In 1847, Kierkegaard began an eight-year reading of Luther's sermons, forking through them for extracts to confirm his theological corrective rather than to comprehend the breadth of Luther's thought. While he found much to laud, Kierkegaard also found much to lance, privately commenting that Luther was partially responsible for what he considered the problematic Lutheranism of his own day. Furthermore, David Coe argues, Kierkegaard was unaware that his copy of Luther's church and house postils was a heavily abridged edition of extracts from those postils. Therefore, his appraisal of Luther begs to be investigated. Kierkegaard and Luther examines the Luther sermons Kierkegaard read, what he praised and criticized, missed, and misjudged of Luther, and spotlights the concord these two Lutheran giants actually shared, namely, the negative yet necessary role that Christian suffering (Anfechtung/Anfaegtelse) plays in Christian faith and life.