He was saved from death on the Nile and raised as an Egyptian prince. He met his wife at a Midianite well, witnessed the birth of a nation as the Red Sea parted, and watched water gush from a rock with one touch of his rod. He died overlooking the Jordan River. In fact, Moses's entire life can be viewed through the water that redirected him.

This all-new 20-minutes-a-day study of Nehemiah reminds readers that with God’s help, one person who is ready to do the impossible can change the world. Hope is not wishful thinking. It is a confident expectation for the future. Nehemiah knew how to live with true hope. After boldly requesting permission from the king to rebuild the walls of Jerusalem after the Babylonian exile, he restored the city and called his people back to God. Despite opposition on all sides, Nehemiah saw God transform a cup-bearer into a contractor, ruins into a city, and a wayward people into followers of God. As Bible teacher Lenya Heitzig reminds readers in this new Fresh Life study, God calls them to live boldly with a hope that only He can give.

How should you live? Should you devote yourself to perfecting a single talent or try to live a balanced life? Should you lighten up and have more fun, or buckle down and try to achieve greatness? Should you try to be a better friend? Should you be self-critical or self-accepting? And how should you decide among the possibilities open to you? Should you consult experts, listen to your parents, do lots of research? Make lists of pros and cons, or go with your gut? These are not questions that can be answered in general or in the abstract. Rather, these questions are addressed to the first person point of view, to the perspective each of us occupies when we reflect on how to live without knowing exactly what we're aiming for. To answer them, The Reflective Life focuses on the process of living one's life from the inside, rather than on defining goals from the outside. Drawing on traditional philosophical sources as well as literature and recent work in social psychology, Tiberius argues that, to live well, we need to develop reflective wisdom: to care about things that will sustain us and give us good experiences, to have perspective on our successes and failures, and to be moderately self-aware and cautiously optimistic about human nature. Further, we need to know when to think about our values, character, and choices, and when not to. A crucial part of wisdom, Tiberius maintains, is being able to shift perspectives: to be self-critical when we are prepared for it, but not when it will undermine our success; to be realistic, but not to the extent that we are immobilized by the harsh facts of life; to examine life when reflection is appropriate, but not when we should lose ourselves in experience.

Trusted counselor offers concrete advice for those facing uncertainty or upheaval, revealing the qualities and character traits that make for good decisions later in life.

Civilizational Dialogue and Political Thought: Tehran Papers gathers together Islamic and Western scholars to answer the call of Mohammed Khatami, former president of Iran, and the United Nations General Assembly for a 'Dialogue of Civilizations, ' a global dialogue for peace. Based in international relations, comparative politics, political theory, and philosophy, the essays in this collection stand in direct challenge to Samuel Huntington's 'clash of civilizations' thesis. They testify to the urgency and the viability of the agenda of civilizational dialogue as a guidepost and ethical paradigm for the global community

Performance and Temporalisation features a collection of scholars and artists writing about the coming forth of time as human experience. Whether drawing, designing, watching performance, being baptised, playing cricket, dancing, eating, walking or looking at caves, each explores the making of time through their art, scholarship and everyday lives.

This book offers a new argument for the ancient claim that well-being as the highest prudential good -- eudaimonia --consists of happiness in a virtuous life. The argument takes into account recent work on happiness, well-being, and virtue, and defends a neo-Aristotelian conception of virtue as an integrated intellectual-emotional disposition that is limited in both scope and stability. This conception of virtue is argued to be widely held and compatible with social and cognitive psychology. The main argument of the book is as follows: (i) the concept of well-being as the highest prudential good is internally coherent and widely held; (ii) well-being thus conceived requires an objectively worthwhile life; (iii) in turn, such a life requires autonomy and reality-orientation, i.e., a disposition to think for oneself, seek truth or understanding about important aspects of one's own life and human life in general, and act on this understanding when circumstances permit; (iv) to the extent that someone is successful in achieving understanding and acting on it, she is realistic, and to the extent that she is realistic, she is virtuous; (v) hence, well-being as the highest prudential good requires virtue. But complete virtue is impossible for both psychological and epistemic reasons, and this is one reason why complete well-being is impossible.