Jesus as Divine Suicide makes the argument the death of Jesus follows established and well-known models of self-sacrificing individuals, a model readily available to Roman and Jewish audiences. Paul, in his letter to the church in Galatia, uses this model to present a premeditated, self-chosen death meant to bring about a change in the cosmos. Watts, understanding the emotional attachment to the word, is careful to construct his argument based on a plethora of examples within Paul's reach, if not the reach of Jesus. The concept of devotio is explored using recent scholarship and examples are drawn from Jewish and Roman sources with the intention to show that not only did Paul use it, but that it may help to solve some of the questions scholars have raised as to who gave Paul his language of the death of Jesus. Watts goes on to argue the gruesome act of a self-caused death would have not only been allowed even by Jewish sources, but also would have had theological speculation supplied by the history of the devotion so that with minimal description, Paul is able to use the act as a way to make his argument for his gospel in Galatians.

The material in this book is designed to satisfy the appetites of all ages, nationalities, races, and creeds irrespective of geographic location, socioeconomic standing, political ideology, or religious persuasion. Unquestionably, all humans are deeply intrigued and fascinated by the realities of life and death, of life before life, and life after death. It beams a panoramic light on man’s metamorphic cosmic journey, highlighting the truth that man lived in preaquatic and aquatic worlds before dying to the aquatic world of his mother’s womb to be resurrected (born again) in the postaquatic womb of Mother Earth then continues his journey into extraterrestrial worlds unknown. This is not merely a dispenser of knowledge but an insightful impartation of uncommon wisdom on death and rebirth to readers ascending their metamorphic ladder toward unity-consciousness, acquiring increasingly greater social, intellectual, and spiritual spheres of influence, culminating in spiritual and material prosperity. The author’s envisioned wild success is that all his wisdom-seeking readers will be transformed into wisdom-finding, lifelong learners who ascend the consciousness hierarchy to enter their promised royal destiny as enlightened princes and princesses of the universe, seamlessly flowing in divine omnipotent and omniscient energy fields as heirs of God and joint heir with Christ.

Fairbairn takes a fresh look at suicidal self-harm and reaches many novel conclusions about the current language and ethics of suicide and contributing greatly to the development of understanding in this sensitive area.

A classic book about the phenomenon of suicide and its social causes written by one of the world’s most influential sociologists. Emile Durkheim’s Suicide addresses the phenomenon of suicide and its social causes. Written by one of the world’s most influential sociologists, this classic argues that suicide primarily results from a lack of integration of the individual into society. Suicide provides readers with an understanding of the impetus for suicide and its psychological impact on the victim, family, and society.

The Anglo-Saxon reception of Schopenhauer has a long and valuable tradition. An early reaction to Schopenhauer's thought from outside the German-speaking world was the appearance in the Westminster Review for 1853of "Iconoclasm in German Philosophy", an insightful essay of apprecia tion written by John Oxenford. A gratified Schopenhauer was able to remark: "my philosophy has just set foot in England" (To Lindner, 27. 4. 1853). It remained there and spread throughout the English-speaking countries. In the following decades Schopenhauer's works were translated into English: carrying on the task of translation begun in the nineteenth century there stands out, particularly, the masterly achievement of Eric F. Payne. No less active, however, has been the philosophical discussion devoted to Schopen hauer in books and journal-articles. In 1890Wallace published the first biog raphy of Schopenhauer in English, and the monographs by Caldwell (1894) and Coppleston (1946) are cornerstones of a continuous, if not widespread, concern with Schopenhauer's philosophy in the English language. An in creased interest in Schopenhauer in the Anglo-Saxon countries has mani fested itself in the last twenty-five years (Gardener (1963), Hamlyn (1980), Fox (ed.) (1980), Magee (1983) inter alia). The present study carries on this tradition. Its distinctiveness consists in its explicit connecting of Schopenhauer's work to the philosophy ofKant. The author's intimate knowledge of both thinkers has already been estab lished in previous studies.