As a main type of freedom of speech, motivational speaking gives much to humanity, yet we ought not consume motivational speaking uncritically. Thus this work reflects upon the nature of motivational speaking so we may keep what rocks and leave behind what sucks. Hopefully, we shall achieve the best possible life in the process. 28 pages; 25 poems.

Motivational speaking has inspired humanity to achieve its greatest accomplishments. Yet motivational speaking does promote some false and even dangerous ideas. Thus this book aims to kick down the false and dangerous ideas, so only the virtuous, empowering, and wise ideas of motivational speaking reign. 26 pages; 25 poems

We can consider motivational speaking one of the best things ever, yet we ought to be thoughtful about it. Thus this work critiques and also praises motivational speaking, so you can best separate the wheat from the chaff to get what you want in life. 26 pages; 25 poems.

The First Amendment radiates from Heaven, and one of its rays, freedom of assembly, shines down a rainbow of blessings; thus this book exalts freedom of assembly to inspire humanity to live the best.

Memory Rose into Threshold Speech gathers the poet Paul Celan's first four books, written between 1952 and 1963, which established his reputation as the major post-World War II German-language poet. Celan, a Bukovinian Jew who lived through the Holocaust, created work that displays both great lyric power and an uncanny ability to pinpoint totalitarian cultural and political tendencies. His quest, however, is not only reflective: there is in Celan's writing a profound need and desire to create a new, inhabitable world and a new language for it. In Memory Rose into Threshold Speech, Celan’s reader witnesses his poetry, which starts lush with surrealistic imagery, become gradually pared down; its syntax tightens and his trademark neologisms and word formations increase toward a polysemic language of great accuracy that tries, in the poet's own words, "to measure the area of the given and the possible." Translated by the prize-winning poet and translator Pierre Joris, this bilingual edition follows the 2014 publication of Breathturn into Timestead, Celan's collected later poetry. All nine volumes of Celan's poetry are now available in Joris's carefully crafted translations, accompanied here by a new introduction and extensive commentary. The four volumes in this edition show the flowering of one of the major literary figures of the last century. This volume collects Celan’s first four books: Mohn und Gedächtnis (Poppy and Memory), Von Schwelle zu Schwelle (Threshold to Threshold), Sprachgitter (Speechgrille), and Die Niemandsrose (NoOnesRose).

Recent scholarly trends and controversies in Gertrude Stein scholarship have focused on her politics and her friendships as well as on Stein the collector, the celebrity, the visual icon. Clearly, these recent examinations not only deepen our understanding of Stein but also attest to her staying power. Yet Stein’s writing itself too often remains secondary. The central premise of Primary Stein is that an extraordinary amount of textual scholarship remains to be done on Stein’s work, whether the well-known, the little-known, or yet unpublished. The essays in Primary Stein draw on recent interdisciplinary examinations, using cultural and historical contexts to enrich and complicate how we might read, understand, and teach Stein’s writing. Following Stein’s own efforts throughout her lifetime to shift the focus from her personality to her writing, these innovative essays turn the lens back to a wide range of her texts, including novels, plays, lectures and poetry. Each essay takes Stein’s primary works as its core interpretive focus, returning scholarly conversations to the challenges and pleasures of working with Stein’s texts.

The history of Greek civilisation forms the centre of the history of antiquity. In the East, advanced civilisations with settled states had existed for thousands of years; and as the populations of Western Asia and of Egypt gradually came into closer political relations, these civilisations, in spite of all local differences in customs, religion, and habits of thought, gradually grew together into a uniform sphere of culture. This development reached its culmination in the rise of the great Persian universal monarchy, the “kingdom of the lands,” i.e. “of the world.” But from the very beginning these oriental civilisations are so completely dominated by the effort to maintain what has been won that all progress beyond this point is prevented. And although we can distinguish an individual, active, and progressive intellectual movement among many nations,—as in Egypt, among the Iranians and Indians, while among the Babylonians and Phœnicians nothing of the sort is thus far known,—nevertheless the forces that represent tradition are in the end everywhere victorious over it and force it to bow to their yoke. Hence, all oriental civilisations culminate in the creation of a theological system which governs all the relations and the whole field of thought of man, and is everywhere recognised as having existed from all eternity and as being inviolable to all future time. With the cessation of political life and the establishment of the universal monarchy, the nationality and the distinctive civilisation of the separate districts are restricted to religion, which has become theology. The development of oriental civilisation then subsides in the competition of these religions and the unavoidable coalescence consequent thereupon. This is true even of that nation which experienced the richest intellectual development, and did the most important work of all oriental peoples—the Israelites. When the great political storms from which the universal monarchy arose have spent their rage, Israel, the nation, has developed into Judaism; and under the Persian rule and with the help of the kingdom it organises itself as a church which seeks to put an end to all free individual movement, upon which the greatness of ancient Israel rests. It was just the same with the ruling nation, the Persians, however vigorous their entrance into history under Cyrus. The Persian kingdom is, indeed, a civilised state, but the civilisations that it includes lack the highest that a civilisation can offer: an energetic, independent life, a combination of the firm institutions and permanent attainments of the past with the free, progressive, and creative movement of individuality. So the East, after the Persian period, was unable of its own force to create anything new. It stagnated, and, had it not received new elements from without, had it been left permanently to itself, would perhaps in the course of centuries have altered its external form again and again, but would hardly have produced anything new or have progressed a step beyond what had already been attained. But when Cyrus and Darius founded the Persian kingdom, the East no longer stood alone. The nations and kingdoms of the East came into communication with the coast of the Mediterranean very early—not later than the beginning of the second millennium B.C.; and under their influence, about 1500 B.C., a civilisation arose among the Greeks bordering the Ægean. We call it the Mycenæan, and in spite of its formal dependence upon the East it could, in the field of art (where alone we have an exact knowledge of it), take an independent and equal place beside the great civilisations of the East.