He became famous with Genesis but simply to call Peter Gabriel a pop star would be to sell him very short indeed. Peter Gabriel has pursued several overlapping careers; neither becoming a parody of his past self nor self-consciously seeking new images, he instead took his creativeness and perfectionism into fresh fields. In 1975 he diversified into film soundtracks and audio-visual ventures, while engaging in tireless charity work and supporting major peace initiatives. He has also become world music’s most illustrious champion since launching WOMAD festival. These, and several other careers, make writing Peter Gabriel’s biography an unusually challenging task, but Daryl Easlea has undertaken countless hours of interviews with key friends, musicians, aides and confidants. Updated and revised for 2018, Without Frontiers gets to the heart of the psychological threads common to so many of Gabriel’s disparate endeavours and in the end a picture emerges: an extraordinary picture of an extraordinary man. Extra features include integrated Spotify playlists, charting the best of Genesis’ output with Peter Gabriel, as well as an interactive digital timeline of his life, filled with pictures and videos of lives performances, interviews and more. ‘The peculiar, white-lipped dynamic between Gabriel and his erstwhile Charterhouse chums in Genesis is vividly evoked’ – Record Collector ‘A truly wonderful biography of one of the most amazing artists of our time. Highly recommended.’ – Douglas Harr, author of ‘Rockin’ the City of Angels’

INSTANT NEW YORK TIMES BESTSELLER LA TIMES BOOK PRIZE FINALIST NBCC JOHN LEONARD PRIZE FINALIST ONE OF THE NEW YORK TIMES'S MOST NOTABLE BOOKS OF 2017 ONE OF THE WASHINGTON POST’S MOST NOTABLE BOOKS OF 2017 ONE OF NPR’S ‘GREAT READS’ OF 2017 A USA TODAY BEST BOOK OF THE YEAR AN AMAZON.COM BEST BOOK OF THE YEAR A BUSINESS INSIDER BEST BOOK OF THE YEAR "Impossible to put down." —NPR "A novel that readers will gulp down, gasping.” —The Washington Post "The word 'masterpiece' has been cheapened by too many blurbs, but My Absolute Darling absolutely is one." —Stephen King A brilliant and immersive, all-consuming read about one fourteen-year-old girl's heart-stopping fight for her own soul. Turtle Alveston is a survivor. At fourteen, she roams the woods along the northern California coast. The creeks, tide pools, and rocky islands are her haunts and her hiding grounds, and she is known to wander for miles. But while her physical world is expansive, her personal one is small and treacherous: Turtle has grown up isolated since the death of her mother, in the thrall of her tortured and charismatic father, Martin. Her social existence is confined to the middle school (where she fends off the interest of anyone, student or teacher, who might penetrate her shell) and to her life with her father. Then Turtle meets Jacob, a high-school boy who tells jokes, lives in a big clean house, and looks at Turtle as if she is the sunrise. And for the first time, the larger world begins to come into focus: her life with Martin is neither safe nor sustainable. Motivated by her first experience with real friendship and a teenage crush, Turtle starts to imagine escape, using the very survival skills her father devoted himself to teaching her. What follows is a harrowing story of bravery and redemption. With Turtle's escalating acts of physical and emotional courage, the reader watches, heart in throat, as this teenage girl struggles to become her own hero—and in the process, becomes ours as well. Shot through with striking language in a fierce natural setting, My Absolute Darling is an urgently told, profoundly moving read that marks the debut of an extraordinary new writer.

I hope that this book will be widely read, and I especially commend it to four classes of persons: I. For myself I have come across nothing more important than M. Marcel’s writings here and elsewhere on the problem of metaphysics. I say problem advisedly: for we are all of us these days in the end puzzled as to what exactly metaphysics is. The strict Thomist has his answer: so has the positivist: so too the Biblical theologian who is much too ready to find in the decay of ontology an argument for the authenticity of ‘Biblical perspectives’. M. Marcel was trained in the tradition of idealism: and he knew the influence both of Bergsen and of W. E. Hocking. His conversation with himself certainly betrays their influences: but it is of far wider significance. Professor Ayer and Dr. E. L. Mascall have their answer to the question what ontology is: they have their formulae. Marcel probes beneath these answers; for him ontology is much more than a body of doctrine. It is the intellectual expression of the human situation; what is expressed in the syllogisms of, for instance, Père Garrigou-Lagrange, is valid only in so far as it catches and summarises the very being of man and the universe, as that being is lived through and met with by man in his pilgrimage through life. I find as I read M. Marcel that the frontiers are blurred reflection, metaphysics, spirituality. And that is the strength of his seemingly inconsequent method. In a way he is too wise to suppose that the arguments of the philosophia perennis are enough in their abstract form to convince a man; they only carry conviction in relation to a whole experience of life of which they are the expression. The issues between the Thomist, the positivist, the idealist are not issues simply of doctrine but of life; and to see what they are, one must probe, stretching language beyond the frontiers of poetry, somehow to convey the issues as things through which men live. 2. The book should be studied closely by the moralist whether he be philosopher or moral theologian. Where some of the most familiar ethical ideas are concerned, Marcel reminds us of their ‘inside’ when we so often in our discussion think simply of their ‘outside’. What is a promise? We have our answer pat, our formula which permits us to go on with the discussion of our obligations to keep the promises we have made and so on. We don’t wait to probe. I find myself inevitably using that word ‘probe’ again and again in connection with M. Marcel: for what he does is to probe the unsuspected profundities of the familiar. Most professional students of ethics are morally philistine, men who give little time to penetrating the ‘inside’ of the ideas they are handling. And there Marcel pulls them up short. 3. The book should be widely read by the many Christian ‘fellow-travellers’ of today, those who follow, as it were, afar off the Christian way without themselves coming yet to the point of an act of faith in the Crucified. Its very incompleteness will respond to their groping anxiety, and it will enrich their vision of life. And this it can do because it eschews dogmatic exposition seeking rather to shew the inside of the truly Christian way of life. Fidelity, hope, charity, mystery—these are fundamental categories of the Christian way: and of all these Marcel has much to say, which is in every way fresh and yet at the same time rooted in the tradition of Catholic Christianity. The reader of such a work as Albert Camus’ La Peste, with its preoccupation with the problem of an atheistic sanctity, will understand M. Marcel. In a way he challenges the possibility of Camus’ vision; and he does so not on dogmatic grounds but by an analysis of holiness and goodness which shews indirectly their inseparability from acknowledgment of the all-embracing mystery of God. An age which has known evil as ours has and does still know it, is inevitably interested in goodness; and it is with goodness, as something inevitably issuing out of God because a gift from him, that Marcel’s studies deal. 4. And lastly I commend this book because at a time when minuteness and subtlety of mind are too often the prerogatives of the light-heartedly destructive, he reminds us that a true minuteness and a true intellectual subtlety are rooted in humility and purity of heart, and manifest the soil in which they are nourished by graciousness whose charm none can escape and a strength of argument which none can break.

From the author of The Architecture of Happiness, a deeply moving meditation on how we can still benefit, without believing, from the wisdom, the beauty, and the consolatory power that religion has to offer. Alain de Botton was brought up in a committedly atheistic household, and though he was powerfully swayed by his parents' views, he underwent, in his mid-twenties, a crisis of faithlessness. His feelings of doubt about atheism had their origins in listening to Bach's cantatas, were further developed in the presence of certain Bellini Madonnas, and became overwhelming with an introduction to Zen architecture. However, it was not until his father's death -- buried under a Hebrew headstone in a Jewish cemetery because he had intriguingly omitted to make more secular arrangements -- that Alain began to face the full degree of his ambivalence regarding the views of religion that he had dutifully accepted. Why are we presented with the curious choice between either committing to peculiar concepts about immaterial deities or letting go entirely of a host of consoling, subtle and effective rituals and practices for which there is no equivalent in secular society? Why do we bristle at the mention of the word "morality"? Flee from the idea that art should be uplifting, or have an ethical purpose? Why don't we build temples? What mechanisms do we have for expressing gratitude? The challenge that de Botton addresses in his book: how to separate ideas and practices from the religious institutions that have laid claim to them. In Religion for Atheists is an argument to free our soul-related needs from the particular influence of religions, even if it is, paradoxically, the study of religion that will allow us to rediscover and rearticulate those needs.

Chronicles the life of the founder of Liberty Media, from his protests against the Vietnam War and his jam sessions with Sha Na Na through his work as a political consultant and businessman and his battle against cancer.