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The 18th century was a wealth of knowledge, exploration and rapidly growing technology and expanding record-keeping made possible by advances in the printing press. In its determination to preserve the century of revolution, Gale initiated a revolution of its own: digitization of epic proportions to preserve these invaluable works in the largest archive of its kind. Now for the first time these high-quality digital copies of original 18th century manuscripts are available in print, making them highly accessible to libraries, undergraduate students, and independent scholars.The Age of Enlightenment profoundly enriched religious and philosophical understanding and continues to influence present-day thinking. Works collected here include masterpieces by David Hume, Immanuel Kant, and Jean-Jacques Rousseau, as well as religious sermons and moral debates on the issues of the day, such as the slave trade. The Age of Reason saw conflict between Protestantism and Catholicism transformed into one between faith and logic -- a debate that continues in the twenty-first century.++++The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to insure edition identification: ++++British LibraryT031972Preface signed: Edward Gloucester.London: printed by T. Mead, for John Wyat, 1706. 14],138p.; 8

That The Induing Men With Inward, Real Righteousness, Or True Holiness, Was The Ultimate End Of Our Savior's Coming Into The World.

The "shishosetsu" is a Japanese form of autobiographical fiction that flourished during the first two decades of this century. Focusing on the works of Chikamatsu Shuko, Shiga Naoya, and Kasai Zenzo, Edward Fowler explores the complex and paradoxical nature of "shishosetsu," and discusses its linguistic, literary and cultural contexts.

Over the years, Edward Fowler, an American academic, became a familiar presence in San'ya, a run-down neighborhood in northeastern Tokyo. The city's largest day-labor market, notorious for its population of casual laborers, drunks, gamblers, and vagrants, has been home for more than half a century to anywhere from five to fifteen thousand men who cluster in the mornings at a crossroads called Namidabashi (Bridge of Tears) in hopes of getting work. The day-labor market, along with gambling and prostitution, is run by Japan's organized crime syndicates, the yakuza. Working as a day laborer himself, Fowler kept a diary of his experiences. He also talked with day laborers and local merchants, union leaders and bureaucrats, gangsters and missionaries. The resulting oral histories, juxtaposed with Fowler's narrative and diary entries, bring to life a community on the margins of contemporary Japan.Located near a former outcaste neighborhood, on what was once a public execution ground, San'ya shows a hidden face of Japan and contradicts the common assumption of economic and social homogeneity. Fowler argues that differences in ethnicity and class, normally suppressed in mainstream Japanese society, are conspicuous in San'ya and similar communities. San'ya's largely middle-aged, male day-laborer population contains many individuals displaced by Japan's economic success, including migrants from village communities, castoffs from restructuring industries, and foreign workers from Korea and China. The neighborhood and its inhabitants serve as an economic buffer zone they are the last to feel the effects of a boom and the first to feel a recession. They come alive in this book, telling urgent stories that personify such abstractions as the costs of modernization and the meaning of physical labor in postindustrial society."

San'ya, Tokyo's largest day-laborer quarter and the only one with lodgings, had been Oyama Shiro's home for twelve years when he took up his pen and began writing about his life as a resident of Tokyo's most notorious neighborhood. After completing a university education, Oyama entered the business workforce and appeared destined to walk the same path as many a "salaryman." A singular temperament and a deep loathing of conformity, however, altered his career trajectory dramatically. Oyama left his job and moved to Osaka, where he lived for three years. Later he returned to the corporate world but fell out of it again, this time for good. After spending a short time on the streets around Shinjuku, home to Tokyo's bustling entertainment district, he moved to San'ya in 1987, at the age of forty.

Oyama acknowledges his eccentricity and his inability to adapt to corporate life. Spectacularly unsuccessful as a salaryman yet uncomfortable in his new surroundings, he portrays himself as an outsider both from mainstream society and from his adopted home. It is precisely this outsider stance, however, at once dispassionate yet deeply engaged, that caught the eye of Japanese readers. The book was published in Japan in 2000 after Oyama had submitted his manuscript on a lark, he confesses for one of Japan's top literary awards, the Kaiko Takeshi Prize. Although he was astounded actually to win the award, Oyama remained in character and elected to preserve the anonymity that has freed him from all social bonds and obligations. The Cornell edition contains a new afterword by Oyama regarding his career since his inadvertent brush with fame."

Over the years, Edward Fowler, an American academic, became a familiar presence in San'ya, a run-down neighborhood in northeastern Tokyo. Working as a day laborer himself, Fowler kept a diary of his experiences. The resulting oral histories, juxtaposed with Fowler's narrative and diary entries, bring to life a community on the margins of contemporary Japan.