Revisit the tale of Rumpelstiltskin with this graphic novel for new readers. The king demands the miller's daughter spin straw into gold. She doesn't know how until Rumpelstiltskin appears out of nowhere with his magic. But as the king asks for more gold, and Rumpelstiltskin demands repayment, what will happen to the miller's daughter?

This book offers a rigorous analysis of why commitment matters and the challenges it presents to a range of believers. Peter Forrest treats commitment as a response to lost innocence. He considers the intellectual consequences of this by demonstrating why, for example, we should not believe in angels. He then explores why humans are attached to reason and to humanism, recognising the different commitments made by theist and non-theist humanists. Finally, he analyses religious faith, specifically fideism, defining it by way of contrast to Descartes, Pascal and William James, as well as contemporary philosophers including John Schellenberg and Lara Buchak. Of particular interest to scholars working on the philosophy of religion, the book makes the case both for and against committing to God, recognising that God's divine character sets up an emotional rather than an intellectual barrier to commitment to worship.

Revisit the tale of Rumpelstiltskin with this graphic novel for new readers. The king demands the miller's daughter spin straw into gold. She doesn't know how until Rumpelstiltskin appears out of nowhere with his magic. But as the king asks for more gold, and Rumpelstiltskin demands repayment, what will happen to the miller's daughter?

In this book I investigate the necessary structure of the aether - the stuff that fills the whole universe. Some of my conclusions are. 1. There is an enormous variety of structures that the aether might, for all we know, have. 2. Probably the aether is point-free. 3. In that case, it should be distinguished from Space-time, which is either a fiction or a construct. 4. Even if the aether has points, we should reject the orthodoxy that all regions are grounded in points by summation. 5. If the aether is point-free but not continuous, its most likely structure has extended atoms that are not simples. 6. Space-time is symmetric if and only if the aether is continuous. 7. If the aether is continuous, we should reject the standard interpretation of General Relativity, in which geometry determines gravity. 8. Contemporary physics undermines an objection to discrete aether based on scale invariance, but does not offer much positive support.

Philosophy in both Australia and New Zealand has been has been experiencing, for some time now, something of a 'golden age', exercising an influence in the global arena that is disproportionate to the population of the two countries. To capture the distinctive and internationally recognised contributions Australasian philosophers have made to their discipline, a series of public talks by leading Australasian philosophers was convened at various literary events and festivals across Australia and New Zealand from 2006 to 2009. These engaging and often entertaining talks attracted large audiences, and covered diverse themes ranging from local histories of philosophy (in particular, the fortunes of philosophy in Melbourne, Sydney, Brisbane, Adelaide, and New Zealand); to discussions of specific topics (including love, free will, religion, ecology, feminism, and civilisation), especially as these have featured in the Australasian philosophy; and to examinations of the intellectual state of universities in Australasia at the beginning of the twenty-first century. These talks are now collected here for the first time, to provide not only students and scholars, but also the wider community with a deeper appreciation of the philosophical heritage of Australia and New Zealand.

If asked what Humeanism could mean today, there is no other philosopher to turn to whose work covers such a wide range of topics from a unified Humean perspective as that of David Lewis. The core of Lewis's many contributions to philosophy, including his work in philosophical ontology, intensional logic and semantics, probability and decision theory, topics within philosophy of science as well as a distinguished philosophy of mind, can be understood as the development of philosophical position that is centered around his conception of Humean supervenience. If we accept the thesis that it is physical science and not philosophical reasoning that will eventually arrive at the basic constituents of all matter pertaining to our world, then Humean supervenience is the assumption that all truths about our world will supervene on the class of physical truths in the following sense: There are no truths in any compartment of our world that cannot be accounted for in terms of differences and similarities among those properties and external space-time relations that are fundamental to our world according to physical science.

Random matrix theory is at the intersection of linear algebra, probability theory and integrable systems, and has a wide range of applications in physics, engineering, multivariate statistics and beyond. This volume is based on a Fall 2010 MSRI program which generated the solution of long-standing questions on universalities of Wigner matrices and beta-ensembles and opened new research directions especially in relation to the KPZ universality class of interacting particle systems and low-rank perturbations. The book contains review articles and research contributions on all these topics, in addition to other core aspects of random matrix theory such as integrability and free probability theory. It will give both established and new researchers insights into the most recent advances in the field and the connections among many subfields.

This is a work of speculative theology based on three themes: that a version of materialism is a help not a hindrance in philosophical theology; that God develops; and that this development is on the whole kenotic, in other words an abandonment of power. Peter Forrest argues that the resulting kenotic theism might well be correct. He claims that his hypothesis concerning God is better than known rival hypotheses, including atheism, and that if there is no unknown better hypothesis it is good enough to be believed. In the Introduction he offers a defense of the type of metaphysical speculation on which his thesis rests. Elsewhere in the book he defends his 'moderate materialism', expounds the notion of the 'Primordial God', and discusses how God changes. In the resulting account, Forrest reconciles the unloving and unlovable God of the philosophers with the God of the Abrahamic tradition. In a quasi-Gnostic fashion he puts the blame for evils on the Primordial God and argues that after God has become loving, the divine powers of intervention are limited by the natural order. In the final two chapters he applies this kenotic theism to specifically Christian teachings, notably the Trinity and the Incarnation.

The real world can be modelled using mathematics, and the construction of such models is the theme of this book. The authors concentrate on the techniques used to set up mathematical models and describe many systems in full detail, covering both differential and difference equations in depth. Amongst the broad spectrum of topics studied in this book are: mechanics, genetics, thermal physics, economics and population studies. Any student wishing to solve problems via mathematical modelling will find that this book provides an excellent introduction to the subject.

The real world can be modelled using mathematics, and the construction of such models is the theme of this book. The authors concentrate on the techniques used to set up mathematical models and describe many systems in full detail, covering both differential and difference equations in depth. Amongst the broad spectrum of topics studied in this book are: mechanics, genetics, thermal physics, economics and population studies. Any student wishing to solve problems via mathematical modelling will find that this book provides an excellent introduction to the subject.

This book offers a rigorous analysis of why commitment matters and the challenges it presents to a range of believers. Peter Forrest treats commitment as a response to lost innocence. He considers the intellectual consequences of this by demonstrating why, for example, we should not believe in angels. He then explores why humans are attached to reason and to humanism, recognising the different commitments made by theist and non-theist humanists. Finally, he analyses religious faith, specifically fideism, defining it by way of contrast to Descartes, Pascal and William James, as well as contemporary philosophers including John Schellenberg and Lara Buchak. Of particular interest to scholars working on the philosophy of religion, the book makes the case both for and against committing to God, recognising that God's divine character sets up an emotional rather than an intellectual barrier to commitment to worship.

Here is a mystery that becomes a great adventure, and a love story that is also a spiritual pilgrimage. The setting is the south-west coast of England with its rugged natural beauty and rich history. The author immigrated to Canada from the UK in 1967. He and most of his family continue to make their home on Prince Edward Island.

Memoirs of war-time "I wonder now did I take all these war-time friendships and mentors and acquaintances for granted? Perhaps I did. They all add up to an incredible richness-fantastic privilege. "There have been other friendships since those days, all different, all special in their own way, all valued very highly, but they don't come into this memoir of war-time. I am truly grateful to my heavenly Father for all of them. "There have been times when I have looked back to those war years and felt yet again the atmosphere of gloom which often attended them. One sees just the long hours of work, the endless travelling in blacked-out buses through blacked-out streets passed blacked-out homes and the food rationing and clothing rationing and petrol rationing and general squalor. "Then there was the feeling of not being in any sort of control over one's life-in a certain sense, Hitler was running everyone's life. I might even feel, at times that I was 'cheated' out of my youth. "Which only goes to show that we humans have the capacity to ignore enormous blessings. We should be careful not to do that. "In a different mood I see clearly that while evil may seem to be in control the God of heaven "works all things together for good, to those who love Him." I believe that no other way of life, during those years, would have proved more fruitful in terms of the eternal values."