So a picture of Gertrud Kolmar, a gifted Jewish writer struggling to sustain her art and family, emerges from these eloquent and allusive letters. Written in the stolen moments before her day as a forced laborer in a munitions factory began, the letters tell of Kolmar's move from the family home in Finkenkrug to a three-room flat in Berlin, which she and her father must soon share with other displaced Jews. They describe her factory work as a learning experience and assert, in the face of ever worsening conditions, that true art, never dependent on comfort or peace, is "capable of triumphing over . . . time and place."

In this, the first of a six-volume contribution to systematic theology, Grenz creatively extends the insights of contemporary Trinitarian thought to theological anthropology. "The Social God and the Relational Self" is an example of theological construction as an ongoing conversation involving biblical texts, the theological heritage of the Christian tradition, and the contemporary historical-social context.

Scentwork for Horses is the first practical guide on how to implement scentwork into the lives of domesticated horses, enhancing behaviour, welfare, and the human-animal bond. Scentwork is a new discipline in the field for horse and handler, and expert author Rachaël Draaisma arms the reader with a palette of information to enable them to put this technique into action. As well as theoretical background information on the nose of the horse and biomechanics, Draaisma discusses how scentwork improves horses’ learning abilities, development, socialisation, and their bond with the handler. Readers will learn how to have their horses explore their environment, participate in scentwork games and follow a footstep track to find a missing person or food bag. Easily accessible for anybody working with horses at any level, scentwork can be done in small areas as well as in larger spaces on various surfaces. Whether veterinarian, behaviourist, trainer, animal-assisted therapist, equine physiotherapist, osteopath, or interested horse owner, this book promises to bring both you and the horse enormous benefits, strengthening the human-animal bond. Rachaël Draaisma has always lived with and had a passion for dogs and horses. In 2002, she decided to make it her profession. Achieving several diplomas, she started to work full time as a trainer and behavioural consultant, first with dogs, later with horses. Her best-selling book Language Signs and Calming Signals of Horses, published by CRC Press in 2017, has been translated into several languages. Another pillar of Draaisma’s working life with horses revolves around equine mental stimulation and scentwork, and she has developed an extensive method to undertake scent tracking with horses, a new tool in enriching the human-equine relationship. Draaisma travels throughout Europe and the globe to provide workshops and lectures on calming signals of horses, equine mental stimulation, and scentwork. You can purchase scent bags to aid your scentwork practice at the author's personal website: www.scentworkforhorses.com or www.calmingsignalsofhorses.com

Educated in the humanities and trained in psychiatry, Jean Starobinski is a central figure in the Geneva School of criticism. For twenty-five years his work has had considerable influence on postmodern European critics (notably Derrida), scholars of French literature, and intellectual historians. Montaigne in Motion is his subtly conceived and elegantly written study of the Essais of Montaigne, whose deceptively plainspoken meditations have entranced readers and stimulated philosophers since their first publication in 1580 and 1595. Starobinski here offers a decidedly postmodern reading of Montaigne. In chapters dealing with the themes of public and private life, friendship, death, the body, and love, Starobinski interprets Montaigne's writings as a constant "working through" that leads Montaigne from a situation of unreasoned dependence to a revolt affirming his independence and self-sufficiency, and finally toward an acceptance and mastery of necessary relations. Placing this ternary movement at the very heart of the Montaignian enterprise, Starobinski reveals much that will remind us that Montaigne's thought is as apropos to our time as it was to his own.

A revelatory account of the brain's capacity for change When neuroscientist Susan Barry was fifty years old, she experienced the sense of immersion in a three dimensional world for the first time. Skyscrapers on street corners appeared to loom out toward her like the bows of giant ships. Tree branches projected upward and outward, enclosing and commanding palpable volumes of space. Leaves created intricate mosaics in 3D. Barry had been cross-eyed and stereoblind since early infancy. After half a century of perceiving her surroundings as flat and compressed, on that day she saw the city of Manhattan in stereo depth for first time in her life. As a neuroscientist, she understood just how extraordinary this transformation was, not only for herself but for the scientific understanding of the human brain. Scientists have long believed that the brain is malleable only during a "critical period" in early childhood. According to this theory, Barry's brain had organized itself when she was a baby to avoid double vision - and there was no way to rewire it as an adult. But Barry found an optometrist who prescribed a little-known program of vision therapy; after intensive training, Barry was ultimately able to accomplish what other scientists and even she herself had once considered impossible. Dubbed "Stereo Sue" by renowned neurologist Oliver Sacks, Susan Barry tells her own remarkable journey and celebrates the joyous pleasure of our senses.

This English translation of Gebser’s major work, Ursprung und Gegenwart (Stuttgart, Deutsche Verlag, 1966), offers certain fundamental insights which should be beneficial to any sensitive scientist and makes it available to the English-speaking world for the recognition it deserves. “The path which led Gebser to his new and universal perception of the world is, briefly, as follows. In the wake of materialism and social change, man had been described in the early years of our century as the “dead end” of nature. Freud had redefined culture as illness—a result of drive sublimation; Klages had called the spirit (and he was surely speaking of the hypertrophied intellect) the “adversary of the soul,” propounding a return to a life like that of the Pelasgi, the aboriginal inhabitants of Greece; and Spengler had declared the “Demise of the West” during the years following World War I. The consequences of such pessimism continued to proliferate long after its foundations had been superseded. It was with these foundations—the natural sciences—that Gebser began. As early as Planck it was known that matter was not at all what materialists had believed it to be, and since 1943 Gebser has repeatedly emphasized that the so-called crisis of Western culture was in fact an essential restructuration.… Gebser has noted two results that are of particular significance: first, the abandonment of materialistic determinism, of a one-sided mechanistic-causal mode of thought; and second, a manifest “urgency of attempts to discover a universal way of observing things, and to overcome the inner division of contemporary man who, as a result of his one-sided rational orientation, thinks only in dualisms.” Against this background of recent discoveries and conclusions in the natural sciences Gebser discerned the outlines of a potential human universality. He also sensed the necessity to go beyond the confines of this first treatise so as to include the humanities (such as political economics and sociology) as well as the arts in a discussion along similar lines. This was the point of departure of The Ever-Present Origin. From In memoriam Jean Gebser by Jean Keckeis