Arnold is a lethargic prince who is ridiculed by the entire empire as an "insipid" runner. But in fact, he is the most powerful prince with a secret identity as Silver, an SS-grade adventurer who manipulates forbidden ancient magic! The story of the strongest prince who plays the role of an incompetent, and his secret struggle for his twin brother to take the throne began!

Arnold is a lethargic prince who is ridiculed by the entire empire as an "insipid" runner. But in fact, he is the most powerful prince with a secret identity as Silver, an SS-grade adventurer who manipulates forbidden ancient magic! The story of the strongest prince who plays the role of an incompetent, and his secret struggle for his twin brother to take the throne began!

Arnold is a lethargic prince who is ridiculed by the entire empire as an "insipid" runner. But in fact, he is the most powerful prince with a secret identity as Silver, an SS-grade adventurer who manipulates forbidden ancient magic! The story of the strongest prince who plays the role of an incompetent, and his secret struggle for his twin brother to take the throne began!

Arnold, the seventh Imperial Prince of the Adrasia Empire, is called "THE INSIPID PRINCE" among people since his twin brother is genius and respected by all people. However, he has a secret identity -SILVER, one of the only five -SS-rank adventurers in the continent. When his younger brother Leo decides to aim for the throne, Arnold starts running things behind the scenes to support his brother. Unexpectedly the most beautiful lady becomes his assistant. The secret struggle of the strongest prince begins!

What induced the British to adopt foreign coffee-drinking customs in the seventeenth century? Why did an entirely new social institution, the coffeehouse, emerge as the primary place for consumption of this new drink? In this lively book, Brian Cowan locates the answers to these questions in the particularly British combination of curiosity, commerce, and civil society. Cowan provides the definitive account of the origins of coffee drinking and coffeehouse society, and in so doing he reshapes our understanding of the commercial and consumer revolutions in Britain during the long Stuart century. Britain’s virtuosi, gentlemanly patrons of the arts and sciences, were profoundly interested in things strange and exotic. Cowan explores how such virtuosi spurred initial consumer interest in coffee and invented the social template for the first coffeehouses. As the coffeehouse evolved, rising to take a central role in British commercial and civil society, the virtuosi were also transformed by their own invention.

India today is a vibrant free-market democracy, a nation well on its way to overcoming decades of widespread poverty. The nation’s rise is one of the great international stories of the late twentieth century, and in India Unbound the acclaimed columnist Gurcharan Das offers a sweeping economic history of India from independence to the new millennium. Das shows how India’s policies after 1947 condemned the nation to a hobbled economy until 1991, when the government instituted sweeping reforms that paved the way for extraordinary growth. Das traces these developments and tells the stories of the major players from Nehru through today. As the former CEO of Proctor & Gamble India, Das offers a unique insider’s perspective and he deftly interweaves memoir with history, creating a book that is at once vigorously analytical and vividly written. Impassioned, erudite, and eminently readable, India Unbound is a must for anyone interested in the global economy and its future.

This book is a meditation on and an attempt to understand suicidal violence in the immediate context of its most recent political surge: the decade between 2001 and 2011, from the suicidal mission of Muhammad Atta and his band in the United States to the suicide of Mohamed Bouazizi in 2010 in Tunisia. After the former a devastating military strike and occupation of two Muslim countries commenced, and after the latter a massive transnational democratic uprising ensued. Suicidal violence is neither specific to Islam nor peculiar to our time. It has been manifested in practically all cultures and religions and throughout human history. But the suicidal violence we witness today is of an entirely different disposition because the bodies (both of the assailant and of the assailed) on which it is perpetrated are no longer the human body of our Enlightenment assumption. What we are witnessing is in fact the contour of a posthuman body. The posthuman body, as Dabashi here proposes, is the body of a contingent and contextual being, and as such an object of disposable knowledge; while the human body that it has superseded was corporeally integral, autonomous, rational, indispensable, and above all the site of a knowing subject.