Publisher Description

Socrates's death in 399 BCE has figured largely in our world, shaping how we think about heroism and celebrity, religion and family life, state control and individual freedom--many of the key coordinates of Western culture. Wilson analyzes the enormous and enduring power the trial and death of Socrates has exerted over the Western imagination.

From New York Times bestseller Kody Keplinger comes an astonishing and thought-provoking exploration of the aftermath of tragedy, the power of narrative, and how we remember what we've lost. It's been three years since the Virgil County High School Massacre. Three years since my best friend, Sarah, was killed in a bathroom stall during the mass shooting. Everyone knows Sarah's story--that she died proclaiming her faith. But it's not true. I know because I was with her when she died. I didn't say anything then, and people got hurt because of it. Now Sarah's parents are publishing a book about her, so this might be my last chance to set the record straight . . . but I'm not the only survivor with a story to tell about what did--and didn't--happen that day. Except Sarah's martyrdom is important to a lot of people, people who don't take kindly to what I'm trying to do. And the more I learn, the less certain I am about what's right. I don't know what will be worse: the guilt of staying silent or the consequences of speaking up . . .

This work by Stephen Chapman offers a robustly theological and explicitly Christian reading of 1 Samuel. Chapman’s commentary reveals the theological drama at the heart of that biblical book as it probes the tension between civil religion and vital religious faith through the characters of Saul and David.

What might contemporary thinkers learn from prayer? The seventeenth-century French philosopher Nicolas Malebranche suggested a possibility: that prayer teaches us how to attend. This book explores the precedents of Malebranche s advice by reading John Donne s poetic prayers in the context of what David Marno calls the art of holy attention. This requires an understanding of attention s role in Christian devotion, which he provides by uncovering a tradition of holy attention that spans from ascetic thinkers and Church Fathers to Catholic spiritual exercises and Protestant prayer manuals. Donne s devotional poems occupy a unique position in this tradition. Marno identifies in them a devotional model of thinking whose aim is to experience an affect of attention. Marno s argument is framed by compelling close readings of Death, be not proud, Donne s most triumphant poem about the resurrection. Elsewhere, Marno takes up Claudius s prayer in "Hamlet" and Saint Augustine s account of attention in the "Soliloquies" and the "Confessions." The book ends with a Coda on the aftermath of holy attention in the philosophies of Descartes and Malebranche."

The realms of magic, nightmares, technology, and souls co-exist, and only one being can move freely through the four realms. A shadow-bound fae rejected by his people as his powers arose. Death walks alone through the four realms, collecting the souls of the damned judging their next paths of rest, rebirth or repentance. Princess Keziah of Quaver is the second born princess in one of three great siren courts of Solis. She is bound beneath a web of ancient magic, forgotten in the shadow of her sister, their heir, and feels invisible as she struggles with her place in the world. When Keziah meets Death, two invisible souls finally feel seen, and it sparks an obsession that transcends realms, spilling a river of blood.