Carlson Veitch has experienced entirely too much rejection in his life, but when he receives an offer to teach physical education at Kipling Secondary, he thinks his life is about to turn around. Little does Carlson know that a family mystery, a gaggle of impossible students, and a villainous boss are all ready to stand in his way-just as he is about to reach his destiny. Carlson's new career lasts exactly two days. After teachers organize the largest strike in North American history, Carlson joins an army of angry educators and soon realizes that no textbook ever taught him how to cope with parents who throw tomatoes at picketing teachers. After the strike ends, Carlton returns to the classroom and, in his spare time, rejuvenates a relationship with Lisa-the woman who broke his heart and then moved to Peru. As he scrutinizes how many XOs she writes at the end of her letters as a way of determining whether she still loves him, he grows disillusioned with teaching; one student after another tests his patience. As Carlson wrestles old ghosts and new obstacles, he wants to find the meaning of life-but will really settle for just a little happiness instead.

Theology, Fantasy, and the Imagination is an edited collection at the intersection of theology, religion, and philosophy and fantasy literature and table-top games. The volume begins with an invocation of the “old magic” of pre-modern theology and follows with analyses of classical Christian fantasy. The second section articulates a “post-Christian” turn in fantasy since the late twentieth century, arguing how fantasy can serve to re-enchant the imagination in ways that moves beyond traditional Christianity. The last section on fantasy at play explores how religion is at play in Dungeons and Dragons and in Magic: the Gathering.

The first study of its kind, The Impact of Idealism assesses the impact of classical German philosophy on science, religion and culture. This fourth volume explores German Idealism's impact on theology and religious ideas in the nineteenth, twentieth and twenty-first centuries. With contributions from leading scholars, this collection not only demonstrates the vast range of Idealism's theological influence across different centuries, countries, continents, traditions and religions, but also, in doing so, provides fresh insight into the original ideas and themes with which Kant, Hegel, Fichte, Schelling and others were concerned. As well as tracing out the Idealist influence in the work of nineteenth- and twentieth-century theologians, philosophers of religion, and theological traditions, from Schleiermacher, to Karl Barth, to Radical Orthodoxy, the essays in this collection bring each debate up to date with a strong focus on Idealism's contemporary relevance.

The integrity of democratic elections, both in the United States and abroad, is an important problem. In this Element, we present a data-driven approach that evaluates the performance of the administration of a democratic election, before, during, and after Election Day. We show that this data-driven method can help to improve confidence in the integrity of American elections.

'Modern European thought' describes a wide range of philosophies, cultural programmes, and political arguments developed in Europe in the period following the French Revolution. Throughout this period, many of the wide range of 'modernisms' (and anti-modernisms) had a distinctly religious and even theological character-not least when religion was subjected to the harshest criticism. Yet for all the breadth and complexity of modern European thought and, in particular, its relations to theology, a distinct body of themes and approaches recurred in each generation. Moreover, many of the issues that took intellectual shape in Europe are now global, rather than narrowly European, and, for good or ill, they form part of Europe's bequest to the world-from colonialism and the economic theories behind globalisation through to democracy to terrorism. This volume attempts to identify and comment on some of the most important of these. The thirty chapters are grouped into six thematic parts, moving from questions of identity and the self, through discussions of the human condition, the age of revolution, the world (both natural and technological), and knowledge methodologies, concluding with a section looking explicitly at how major theological themes have developed in modern European thought. The chapters engage with major thinkers including Kant, Hegel, Kierkegaard, Heidegger, Schleiermacher, Nietzsche, Dostoevsky, Barth, Rahner, Tillich, Bonhoeffer, Sartre, de Beauvoir, Wittgenstein, and Derrida, amongst many others. Taken together, these new essays provide a rich and reflective overview of the interchange between theology, philosophy and critical thought in Europe, over the past two hundred years.

How can the world's religious traditions debate within the public sphere? In this book, Nicholas Adams shows the importance of Habermas' approaches to this question. The full range of Habermas' work is considered, with detailed commentary on the more difficult texts. Adams energetically rebuts some of Habermas' arguments, particularly those which postulate the irrationality or stability of religious thought. Members of different religious traditions need to understand their own ethical positions as part of a process of development involving ongoing disagreements, rather than a stable unchanging morality. Public debate additionally requires learning each other's patterns of disagreement. Adams argues that rather than suspending their deep reasoning to facilitate debate, as Habermas suggests, religious traditions must make their reasoning public, and that 'scriptural reasoning' is a possible model for this. Habermas overestimates the stability of religious traditions. This book offers a more realistic assessment of the difficulties and opportunities they face.

How can the world's religious traditions debate within the public sphere? In this book, Nicholas Adams shows the importance of Habermas' approaches to this question. The full range of Habermas' work is considered, with detailed commentary on the more difficult texts. Adams energetically rebuts some of Habermas' arguments, particularly those which postulate the irrationality or stability of religious thought. Members of different religious traditions need to understand their own ethical positions as part of a process of development involving ongoing disagreements, rather than a stable unchanging morality. Public debate additionally requires learning each other's patterns of disagreement. Adams argues that rather than suspending their deep reasoning to facilitate debate, as Habermas suggests, religious traditions must make their reasoning public, and that 'scriptural reasoning' is a possible model for this. Habermas overestimates the stability of religious traditions. This book offers a more realistic assessment of the difficulties and opportunities they face.

'Modern European thought' describes a wide range of philosophies, cultural programmes, and political arguments developed in Europe in the period following the French Revolution. Throughout this period, many of the wide range of 'modernisms' (and anti-modernisms) had a distinctly religious and even theological character-not least when religion was subjected to the harshest criticism. Yet for all the breadth and complexity of modern European thought and, in particular, its relations to theology, a distinct body of themes and approaches recurred in each generation. Moreover, many of the issues that took intellectual shape in Europe are now global, rather than narrowly European, and, for good or ill, they form part of Europe's bequest to the world-from colonialism and the economic theories behind globalisation through to democracy to terrorism. This volume attempts to identify and comment on some of the most important of these. The thirty chapters are grouped into six thematic parts, moving from questions of identity and the self, through discussions of the human condition, the age of revolution, the world (both natural and technological), and knowledge methodologies, concluding with a section looking explicitly at how major theological themes have developed in modern European thought. The chapters engage with major thinkers including Kant, Hegel, Kierkegaard, Heidegger, Schleiermacher, Nietzsche, Dostoevsky, Barth, Rahner, Tillich, Bonhoeffer, Sartre, de Beauvoir, Wittgenstein, and Derrida, amongst many others. Taken together, these new essays provide a rich and reflective overview of the interchange between theology, philosophy and critical thought in Europe, over the past two hundred years.

Almost a century ago Vassar professor Lucy Maynard Salmon (1853-1927) started down an intellectual path that made her one of the most innovative historians of all time. Her historical method relied on extensive use of the documents of everyday life. In class, for example, she surprised her students with laundry lists, grocery receipts, and newspapers, and asked them to interpret these "ephemera" as historical documents. What did the laundry receipts tell about those who used such services? About those who ran such establishments? About systems of domestic service? Business organization? In short, Salmon recentered history from narrative to methodology, from story to apparatus. By examining subjects that we associate with material culture she anticipated current practices by decades. Salmon was modern in her concerns and her methods, and a feminist in both her interests and her approach. The book contains a cross-section of her essays, including selections from her ground-breaking study "Domestic Service" and her well-known essays "History in a Back Yard" and "Main Street" in which she reads the everyday environment of garden and city in historical terms. Also included are her remarkable essay on the architectural organization of her kitchen and a hitherto unpublished essay on her former professor, Woodrow Wilson, that describes him in vivid terms as an "autophotographer." Salmon's modernism will startle those who have not read her before.

Carlson Veitch has experienced entirely too much rejection in his life, but when he receives an offer to teach physical education at Kipling Secondary, he thinks his life is about to turn around. Little does Carlson know that a family mystery, a gaggle of impossible students, and a villainous boss are all ready to stand in his way-just as he is about to reach his destiny. Carlson's new career lasts exactly two days. After teachers organize the largest strike in North American history, Carlson joins an army of angry educators and soon realizes that no textbook ever taught him how to cope with parents who throw tomatoes at picketing teachers. After the strike ends, Carlton returns to the classroom and, in his spare time, rejuvenates a relationship with Lisa-the woman who broke his heart and then moved to Peru. As he scrutinizes how many XOs she writes at the end of her letters as a way of determining whether she still loves him, he grows disillusioned with teaching; one student after another tests his patience. As Carlson wrestles old ghosts and new obstacles, he wants to find the meaning of life-but will really settle for just a little happiness instead.

In the west coast port city of Gothenburg, Sweden, the architect Gunnar Asplund built a modest extension to an old courthouse on the main square (1934–36). Judged today to be one of the finest works of modern architecture, the courthouse extension was immediately the object of a negative newspaper campaign led by one of the most noted editors of the day, Torgny Segerstedt. Famous for his determined opposition to National Socialism, he also took a principled stand against the undermining of urban tradition in Gothenburg. Gothenburg’s problems with modern public architecture, though clamorous and publicized throughout Sweden, were by no means unique. In Gunnar Asplund’s Gothenburg, Nicholas Adams places Asplund’s building in the wider context of public architecture between the wars, setting the originality and sensitivity of Asplund’s conception against the political and architectural struggles of the 1930s. Today, looking at the building in the broadest of contexts, we can appreciate the richness of this exquisite work of architecture. This book recaptures the complex magic of its creation and the fascinating controversy of its completed form.

A nuanced portrait of the 20th-century architect whose work defined the built aesthetic of corporate America Gordon Bunshaft's (1909-1990) landmark 1952 design for Lever House reshaped the Manhattan skyline and elevated the reputation of Skidmore, Owings & Merrill (SOM), the firm where he would spend more than 40 years as a partner. Although this enigmatic architect left behind few records, his legacy endures in the corporate headquarters, museums, and libraries that were built in his distinctive modernist style. Bunshaft's career was marked by shifts in material. Glass and steel structures of the 1950s, such as New York's Chase Manhattan Bank, gave way to revolutionary designs in concrete, such as the Beinecke Rare Book and Manuscript Library at Yale University and the doughnut-shaped Hirshhorn Museum in Washington, DC. Bunshaft's collaborations with artists, including Isamu Noguchi, Jean Dubuffet, and Henry Moore, were of paramount importance throughout his career. Nicholas Adams explores the contested line between Bunshaft's ambition for acclaim as a singular artistic genius and the collaborative structure of SOM's architectural partnership. Bunshaft received the Pritzker Architecture Prize in 1988 and remains the only SOM partner to have achieved this distinction. Adams counters Bunshaft's maxim that "the building speaks for itself" with necessary critical context about this modernist moment at a time when the future of Bunshaft's iconic works is very much in question.