Judith Early came to Balsam Ridge, as a privileged only child of affluent Boston parents to locate the love of her life. A decade has passed transforming her from a pampered young woman to that of a loving wife, a loyal friend, and a competent nurse with her husband Dr. Jim Bradley. The journey from seeing herself as a short-term visitor to putting down deep roots of contentment in this isolated, mountain community was not without struggle. Now, facing one of those defining moments, without warning Judiths contented life is tragically uprooted overnight. Like the mountain streams when encountering those unmovable boulders, she must now find a new course in moving forward. Where will she go? What will she do? There is nothing left. It would seem even God has abandoned her.

Ty Karos is a young doctor at a New York City hospital. While treating a dying patient, he is exposed to hepatitis C, a life-threatening virus which causes liver damage. The event triggers anxious, hopeless thoughts as Ty struggles with the premise of his own mortality. His Epicurean beliefs and principles, which he has strictly adhered to and drawn strength from over the years, are challenged by this new obstacle, as he leans on his mentor Dr. Hobbes for guidance. Ty reasons that something, or rather someone, is missing from his life- Miranda, a long lost love he met in the Cycladic islands a decade earlier. Hoping she might somehow aid his recovery, he locates her and the two re-unite. Throughout his spiritual journey, Ty questions how best to live, the value of love, and what follows death. In the end, it is these enduring experiences in Ty's troubled life which emerge as his principal reflections in the stream.

Lively, sometimes contrary policy writings by one of our leading economists.

Twenty essays offer observations on rivers, life, love, loss, motherhood, happiness, evolution, and country music.

Recipient of the 2020 Shelf Unbound Notable Indie Award A collection of essays by novelist J.F. Riordan, Reflections on a Life in Exile is easy to pick up, and hard to put down. By turns deeply spiritual and gently comic, these brief meditations range from the inconveniences of modern life to the shifting nature of grief. Whether it's an unexpected revelation from a trip to the hardware store, a casual encounter with a tow-truck driver, the changing seasons, or a conversation with a store clerk grieving for a dog, J. F. Riordan captures and magnifies the passing beauty of the ordinary and the extraordinary that lingers near the surface of daily life.

Recent interest in Confucianism has a tendency to suffer from essentialism and idealism, manifested in a variety of ways. One example is to think of Confucianism in terms of the views attributed to one representative of the tradition, such as Kongzi (Confucius) (551-479 BCE) or Mengzi (Mencius) (372 - 289 BCE) or one school or strand of the tradition, most often the strand or tradition associated with Mengzi or, in the later tradition, that formed around the commentaries and interpretation of Zhu Xi (1130-1200). Another such tendency is to think of Confucianism in terms of its manifestations in only one country; this is almost always China for the obvious reasons that China is one of the most powerful and influential states in the world today. A third tendency is to present Confucianism in terms of only one period or moment in the tradition; for example, among ethical and political philosophers, pre-Qin Confucianism--usually taken to be the writings attributed to Kongzi, Mengzi, and, if we are lucky, Xunzi (479-221 BCE)--often is taken as "Confucianism." These and other forms of essentialism and idealism have led to a widespread and deeply entrenched impression that Confucianism is thoroughly homogenous and monolithic (these often are "facts" mustered to support the purportedly oppressive, authoritarian, and constricted nature of the tradition); such impressions can be found throughout East Asia and dominate in the West. This is quite deplorable for it gives us no genuine sense of the creatively rich, philosophically powerful, highly variegated, and still very much open-ended nature of the Confucian tradition. This volume addresses this misconstrual and misrepresentation of Confucianism by presenting a philosophically critical account of different Confucian thinkers and schools, across place (China, Korea, and Japan) and time (the 10th to 19th centuries).