This book employs a discourse analytical approach to the study of deception. It focuses on the deceptive messages themselves - how language is used to deceive others and what kinds of linguistic devices are used. The author develops a theory of deception based on his study of debates and interviews of American and British politicians.

In this collection of academic essays, award-winning pianist and music professor Yaokun Yang shares her carefully compiled analyses of classical music and aesthetics during several different periods, focusing particularly on the aspect of piano performance practice. Yang, who devoted six years to her research, offers extensive commentary, historical background, and comparisons of varied composers and their music. The pieces she studies include Beethovens piano sonatas, an advanced piano teaching series, the development of opera in different areas, Bachs Brandenburg concertos, Haydns piano sonatas, the Bach-Busoni Chaconne, Brahmss Intermezzo, Olivier Messiaens Vingt regards sur lenfant-Jsus, Prokofievs piano sonatas, Weberns Six Pieces for Large Orchestra, and Schumanns Piano Concerto. With this collection of analyses, Yang hopes to provide information and commentary to help contemporary pianists recognize the beauty and the challenges of performing different musical styles in appropriate ways.

Using recontructive ideas available in classical Indian original works, this book makes a departure in the style of modern writings on Indian moral philosophy. It presents Indian ethics, in an objective, secular, and wherever necessary, critical manner as a systematic, down-to-earth, philosophical account of moral values, virtues, rights and obligations. It thereby refutes the claim that Indian philosophy has no ethics as well as the counter-claim that it transcends ethics. It demonstrates that moral living proves that the individual, his society and the world are really real and not only taken to be real for behavioral purposes as the Advaitins hold, the self is amoral being a non-agent, moksa is not a moral value, and the Karmic theory, because of involving belief in rebirth, does not fuarantee that the doer of an action is also the experiencer of its results, contrary to what is commonly held, and Indian ethics can sustain itself even if such notions are dropped. Rajendra Prasad calls Indian ethics organismic because, along with ethical concerns, it also covers issues related to professions, politics, administration, sex, environment, etc. Therefore, in one format it is theoretical and applied, normative and metaethical, humanistic and non-humanistic, etc., of course, within the limits of the then cognitive enquiry.