In The Proper Study of Religion, Sam Gill charts an innovative course of development for the academic study of religion by engaging the legacy of Jonathan Z. Smith, Gill's teacher and mentor for fifty years. Building on Smith's foundational legacy through creative encounters, Gill explores an extensive range of absorbing topics including: comparison as essential to academic technique and to human knowledge itself; play, philosophically understood, as a coredynamic of Smith's entire program; the relationship of academic document-based studies to the sensory-rich real world of religions; and self-moving as providing a biological and philosophical foundation on which to develop and expand upon a proper academic study of religion.

"The Jesuit review of faith and culture," Nov. 13, 2017-

Vols. 227-230, no. 2 include: Stuff and nonsense, v. 5-6, no. 8, Jan. 1929-Aug. 1930.

The culmination of a lifetime's fascination with humour in all its forms, this book is the first in any language to embrace such an impressive span of authors and such a broad range of topics in French literary humour. In nine wide-ranging chapters Walter Redfern considers diverse writers and topics, including: Diderot, viewed as a laughing philosopher, mainly through his fiction (Les Bijoux indiscrets, Le Neeu de Rameau, and Jacques le fataliste); humourlessness, corraling Rousseau, Sade, the Christian God, and Jean-Pierre Brisset; the aesthete Huysmans, in both his avatars, Symbolist and Naturalist (A Rebours, Sac au dos, and other texts); the dramatic use of parrots by Flaubert, Queneau, and Beckett; Vallès and la blague; exaggeration in Vallès and Céline (Mort à credit and L'Enfant); the fiction, plays, and autobiography of Sartre; bad jokes in Beckett; wordplay in Tournier's fiction (especially Roi des aulnes and Les Météores). Five interleaved 'riffs' on laughter, dreams, black humour, politics, and taste, carry the enquiry into questions of humour outside of the purely French context, enhancing a book that impresses as much with its vivacity of style as with the breadth and depth of its scholarship.

The eagerly anticipated final volume of the award-winning, definitive biography of Franz Kafka How did Kafka become Kafka? This eagerly anticipated third and final volume of Reiner Stach's definitive biography of the writer answers that question with more facts and insight than ever before, describing the complex personal, political, and cultural circumstances that shaped the young Franz Kafka (1883–1924). It tells the story of the years from his birth in Prague to the beginning of his professional and literary career in 1910, taking the reader up to just before the breakthrough that resulted in his first masterpieces, including "The Metamorphosis." Brimming with vivid and often startling details, Stach’s narrative invites readers deep inside this neglected period of Kafka’s life. The book’s richly atmospheric portrait of his German Jewish merchant family and his education, psychological development, and sexual maturation draws on numerous sources, some still unpublished, including family letters, schoolmates’ memoirs, and early diaries of his close friend Max Brod. The biography also provides a colorful panorama of Kafka’s wider world, especially the convoluted politics and culture of Prague. Before World War I, Kafka lived in a society at the threshold of modernity but torn by conflict, and Stach provides poignant details of how the adolescent Kafka witnessed violent outbreaks of anti-Semitism and nationalism. The reader also learns how he developed a passionate interest in new technologies, particularly movies and airplanes, and why another interest—his predilection for the back-to-nature movement—stemmed from his “nervous” surroundings rather than personal eccentricity. The crowning volume to a masterly biography, this is an unmatched account of how a boy who grew up in an old Central European monarchy became a writer who helped create modern literature.

In this timely two-in-one volume, Swindoll helps readers rediscover two profound benefits of knowing God: joy and hope.