The Summa Theologiae is Thomas Aquinas' undisputed masterwork, and it includes his thoughts on the elemental forces in human life. Feelings such as love, hatred, pleasure, pain, hope and despair were described by Aquinas as 'passions', representing the different ways in which happiness could be affected. But what causes the passions? What impact do they have on the person who suffers them? Can they be shaped and reshaped in order to better promote human flourishing? The aim of this book is to provide a better understanding of Aquinas' account of the passions. It identifies the Aristotelian influences that lie at the heart of the Summa Theologiae, and it enters into a dialogue with contemporary thinking about the nature of emotion. The study argues that Aquinas' work is still important today, and shows why for Aquinas both the understanding and attainment of happiness requires prolonged reflection on the passions.

This book is a historically informed and textually grounded study of the connections between Montaigne, the inventor of the essay, and Nietzsche, who thought of himself as an "attempter." In conversation with the Essais, Nietzsche developed key themes of his oeuvre: experimental scepticism, gay science, the quest for drives beneath consciousness, the free spirit, the affirmation of sexuality and the body, and the meaning of greatness. Robert Miner explores these connections in the context of Nietzsche's reverence for Montaigne-a reverence he held for no other author-and asks what Montaigne would make of Nietzsche. The question arises from Nietzsche himself, who both celebrates Montaigne and includes him among a small number of authors to whose judgment he is prepared to submit.

Robert Miner attends closely to the rhymes and aphorisms that comprise Nietzsche's Gay Science</> a text more often quoted than understood. Tracking Nietzsche's mixture of subtle argumentation, memorable images and provocative rhetoric, Miner opens up multiple ways of interpreting the text and applying it to our own circumstances. Presupposing no prior knowledge of Nietzsche, Miner begins with the 1882 edition the first to announce the 'death of God', amor fati and eternal recurrence. He also illuminates the significance of Nietzsche's decision to publish in 1887 a second edition of Gay Science with a fifth Book, 40 aphorisms composed after Zarathustra, a new Preface and an Appendix of Songs.While the primary text is emphasised, you'll also become familiar with scholarly debates about Nietzsche's intentions in the Gay Science. New and seasoned readers alike will benefit from the book.

This book is a historically informed and textually grounded study of the connections between Montaigne, the inventor of the essay, and Nietzsche, who thought of himself as an "attempter." In conversation with the Essais, Nietzsche developed key themes of his oeuvre: experimental scepticism, gay science, the quest for drives beneath consciousness, the free spirit, the affirmation of sexuality and the body, and the meaning of greatness. Robert Miner explores these connections in the context of Nietzsche's reverence for Montaigne-a reverence he held for no other author-and asks what Montaigne would make of Nietzsche. The question arises from Nietzsche himself, who both celebrates Montaigne and includes him among a small number of authors to whose judgment he is prepared to submit.

This book constitutes the refereed proceedings of the 6th International Conference on Mathematical Knowledge Management, MKM 2007, and the 14th Symposium on the Integration of Symbolic Computation and Mechanized Reasoning, Calculemus 2006, held in Hagenberg, Austria in June 2007 as events of the RISC Summer 2007, organized by the Research Institute for Symbolic Computation.

The 10 revised full papers from 23 submissions for Calculemus 2007 and 19 revised full papers, plus abstracts of 2 invited talks, selected from 52 submissions to MKM 2007 were carefully reviewed and selected for a joint presentation in the book. The papers cover different aspects of traditional branches in CS such as computer algebra and theorem proving, as well as newly emerging ones such as user interfaces, knowledge management, and theory exploration. Thus facilitating the development of integrated mechanized mathematical assistants.

Robert Miner attends closely to the rhymes and aphorisms that comprise Nietzsche's Gay Science</> a text more often quoted than understood. Tracking Nietzsche's mixture of subtle argumentation, memorable images and provocative rhetoric, Miner opens up multiple ways of interpreting the text and applying it to our own circumstances. Presupposing no prior knowledge of Nietzsche, Miner begins with the 1882 edition the first to announce the 'death of God', amor fati and eternal recurrence. He also illuminates the significance of Nietzsche's decision to publish in 1887 a second edition of Gay Science with a fifth Book, 40 aphorisms composed after Zarathustra, a new Preface and an Appendix of Songs.While the primary text is emphasised, you'll also become familiar with scholarly debates about Nietzsche's intentions in the Gay Science. New and seasoned readers alike will benefit from the book.

The Summa Theologiae is Thomas Aquinas' undisputed masterwork, and it includes his thoughts on the elemental forces in human life. Feelings such as love, hatred, pleasure, pain, hope and despair were described by Aquinas as 'passions', representing the different ways in which happiness could be affected. But what causes the passions? What impact do they have on the person who suffers them? Can they be shaped and reshaped in order to better promote human flourishing? The aim of this book is to provide a better understanding of Aquinas' account of the passions. It identifies the Aristotelian influences that lie at the heart of the Summa Theologiae, and it enters into a dialogue with contemporary thinking about the nature of emotion. The study argues that Aquinas' work is still important today, and shows why for Aquinas both the understanding and attainment of happiness requires prolonged reflection on the passions.

And Their Eyes Were Opened See the difference between the Old and New Covenants. See the message of the cross interwoven throughout The Bible. See a Gospel that has the power to set the captives free.Millions of believers live in a secret world of confusion, neither really understanding the faith they hold central nor feeling safe enough to communicate the frustration they experience. Everyone else seems to "get it," but deep down inside, most believers don't, and once they think they've "got it," they read something in The Bible that dismantles their whole doctrinal puzzle all over again.The problem with the puzzle is that we lack the glue that fits it all together. That glue is the new covenant, or put another way, the promise of God. When we understand that The Bible, from Genesis to Revelation, was inspired by God's new covenant plan in Jesus before the foundations of the world, all the random pieces of doctrine start to come together.Adam and Eve ate from the tree of the knowledge of good and evil and their eyes were opened to a false worldview, a world independent from God. Through the new covenant, the Holy Spirit's mission is to open our eyes anew to the mystery hidden for ages but now revealed to creation: Christ in you, the hope of glory.Robert Miner is a middle school teacher in the Los Angeles, California area, and lives with his wife Karen. For more than a decade he suffered from severe fear, depression and condemnation, and has learned to overcome through the revelations of grace and the liberating message of the new covenant in Christ.Cover Design ByKaren Miner

From bookshelves overflowing with self-help books to scholarly treatises on neurobiology to late-night infomercials that promise to make you happier, healthier, and smarter with the acquisition of just a few simple practices, the discourse of habit is a staple of contemporary culture high and low. Discussion of habit, however, tends to neglect the most fundamental questions: What is habit? Habits, we say, are hard to break. But what does it mean to break a habit? Where and how do habits take root in us? Do only humans acquire habits? What accounts for the strength or weakness of a habit? Are habits something possessed or something that possesses? We spend a lot of time thinking about our habits, but rarely do we think deeply about the nature of habit itself. Aristotle and the ancient Greeks recognized the importance of habit for the constitution of character, while readers of David Hume or American pragmatists like C.S. Peirce, William James, and John Dewey know that habit is a central component in the conceptual framework of many key figures in the history of philosophy. Less familiar are the disparate discussions of habit found in the Roman Stoics, Thomas Aquinas, Michel de Montaigne, Rene Descartes, Gilles Deleuze, French phenomenology, and contemporary Anglo-American philosophies of embodiment, race, and gender, among many others. The essays gathered in this book demonstrate that the philosophy of habit is not confined to the work of just a handful of thinkers, but traverses the entire history of Western philosophy and continues to thrive in contemporary theory. A History of Habit: From Aristotle to Bourdieu is the first of its kind to document the richness and diversity of this history. It demonstrates the breadth, flexibility, and explanatory power of the concept of habit as well as its enduring significance. It makes the case for habit's perennial attraction for philosophers, psychologists, and sociologists.

From bookshelves overflowing with self-help books to scholarly treatises on neurobiology to late-night infomercials that promise to make you happier, healthier, and smarter with the acquisition of just a few simple practices, the discourse of habit is a staple of contemporary culture high and low. Discussion of habit, however, tends to neglect the most fundamental questions: What is habit? Habits, we say, are hard to break. But what does it mean to break a habit? Where and how do habits take root in us? Do only humans acquire habits? What accounts for the strength or weakness of a habit? Are habits something possessed or something that possesses? We spend a lot of time thinking about our habits, but rarely do we think deeply about the nature of habit itself. Aristotle and the ancient Greeks recognized the importance of habit for the constitution of character, while readers of David Hume or American pragmatists like C.S. Peirce, William James, and John Dewey know that habit is a central component in the conceptual framework of many key figures in the history of philosophy. Less familiar are the disparate discussions of habit found in the Roman Stoics, Thomas Aquinas, Michel de Montaigne, Rene Descartes, Gilles Deleuze, French phenomenology, and contemporary Anglo-American philosophies of embodiment, race, and gender, among many others. The essays gathered in this book demonstrate that the philosophy of habit is not confined to the work of just a handful of thinkers, but traverses the entire history of Western philosophy and continues to thrive in contemporary theory. A History of Habit: From Aristotle to Bourdieu is the first of its kind to document the richness and diversity of this history. It demonstrates the breadth, flexibility, and explanatory power of the concept of habit as well as its enduring significance. It makes the case for habit's perennial attraction for philosophers, psychologists, and sociologists.