Scottish Semiticist and Arabist William Robertson Smith was a celebrated biblical critic, theorist of religion, and theorist of myth. His accomplishments were multiple. Smith's German mentors reconstructed the history of Israelite religion from the Bible itself; Smith ventured outside the Bible to Semitic religion and thereby pioneered the comparative study of religion. Where others viewed religion from the standpoint of the individual, Smith approached religion-at least ancient religion-from the standpoint of the group. He asserted that ancient religion was centrally a matter of practice, not creed, and singlehandedly created the ritualist theory of myth. Since Smith's time, the ritualist theory of myth has found adherents not only in biblical studies but in classics, anthropology, and literature as well. Smith's accomplishments are seen most fully in Religion of the Semites, adapted from a number of public lectures he gave at Aberdeen, and first published in 1889. Smith delivered three courses of lectures over three years. It is this set that is reprinted here. Only recently were the notes for the second and third courses of lectures discovered and published. Religion of the Semites combines extraordinary philological erudition with brilliant theorizing. Among the fundamental emphases of the book are the foci on sacrifice as the key ritual and non-ancient sacrifice as communion with God rather than as penance for sin. Most important is Smith's use of the comparative method: he uses cross-cultural examples from other "primitive peoples" to confirm his reconstruction from Semitic sources. Smith combines pioneering sociology and anthropology with a staunchly Christian faith. For him, Christianity is an expression of divine revelation. For Smith, only continuing revelation can account for the leap from the collective, ritualistic, and materialistic nature of ancient Semitic religion to the individualistic, creedal, and spiritualized nature of Christianity. Lectures on the Religion of the Semites manages to meld social science with theology, and remains a classic work in the social scientific study of religion.

In this highly influential study of art forms as models for a theory of communications, Hugh Dalziel Duncan demonstrates that without understanding of the role of symbols in society, social scientists cannot hope to develop adequate models for social analysis. He reviews critically major contributions to communication theory during the past century: Freud's analysis of dream symbolism, Simmel's concept of sociability, James' insights into religious experience, and Dewey's relating of art to experience.

From the late nineteenth century to the middle of the twentieth, George Santayana was a highly esteemed and widely read writer of philosophy, poetry, essays, memoirs, and even a best-selling novel, The Last Puritan. After a period of relative neglect, interest in his work has revived. A complete edited edition of his works is in progress and he has become the object of renewed scholarly activity. Contributing significantly to the renewal was John McCormick's 1987 biography, the first full-scale volume to treat an elusive figure's life and thought in the detail they deserve. Santayana's life was rich in its interior and outer associations. There was his birth and early childhood in Spain followed by a move to Boston, where he came under the influence of William James at Harvard. This led to his career at Harvard as a professor, where Wallace Stevens, Robert Frost, Conrad Aiken, Franklin D. Roosevelt, and Walter Lippmann were among his devoted students. We see Santayana in correspondence and conversation with Bertrand Russell, G.E. Moore, Ezra Pound, and Robert Lowell. Predominant in Santayana's life was his philosophical work. Hostile to the dominant empiricism of Anglo-American philosophy, he left the academy and remained detached from both the political and ideological movements of early decades of the twentieth century. McCormick relates his skepticism and materialism to a form of idealism deriving from his classical education in Plato and Aristotle, together with his readings in Descartes and Spinoza. He presents Santayana as a supreme stylist in English, who lived a long life always consistent with his stoic epicureanism. John McCormick is professor emeritus of comparative literature at Rutgers University, and an honorary fellow of English and other literatures at the University of York, England. He is the author of Seagoing: Memoirs, Bullfighting: Art, Technique, and Spanish Society, Fiction as Knowledge, American and European Literary Imagination, and Catastrophe and Imagination: English and American Writings from 1870 to 1950, all published by Transaction.

Together they forged an alliance against Nazism, employing propaganda, public relations, and physical assaults. Among the extraordinary events that resulted were Jewish prizefighters who had protected Newark crime boss Longie Zwillman's bootleg whiskey shipments turning their attention to stopping the Nazis after Prohibition ended in 1933."--BOOK JACKET.

"In Snyder's opinion, nationalism should be differentiated from Theodore Roosevelt's "New Nationalism," a phrase he borrowed from Herbert D. Croly's The Promise of American Life. Croly warned that giving too much power to big industry and finance would lead to the degradation of the masses, and that state and federal intervention must be pursued on all economic fronts. Roosevelt expanded upon this concept, and saw the flourishing of democratic government as a means of reviving the old pioneer sense of individualism and opportunity. Snyder, in contrast, extends the work of the two major pioneers in the study of modern nationalism, Carlton J. H. Hayes and Hans Kohn, in exploring this most powerful sentiment of modern times, and showing how it relates to the political, economic, and psychological tendencies of historical development."--BOOK JACKET.

In this ground-breaking book, Shaun Best analyses the intellectual knowledge production of Zygmunt Bauman and his rise to academic stardom in the English speaking world by evaluating the relation between his biography, the contexts in which he found himself, and why his intellectual creativity is admired by so many people. Bauman has an interesting 'contested' biography and underwent a number of intellectual shifts from the early stages of his academic career as Marxist. Bauman moved on and for almost ten years he was associated with 'postmodernity' (from 1989-1997) but in 2000 he decided to distance himself from postmodernism and rebrand his approach to understanding the contemporary world as 'liquid modernity'. Best shows how Bauman developed his canonised status becoming an intellectual guru in the UK and in Australia despite being largely ignored by the academic community in the United States and Central Europe. Rather than investigating Bauman's academic output as a demonstration of his 'creative genius', Best argues that most academic output involves the interplay of multiple factors and this book evaluates the influences on both intellectual choices and the social factors or contexts that led Bauman to attach himself to different sets of ideas during his academic career.