Following Like You’d Understand, Anyway—awarded the Story Prize and a finalist for the National Book Award—Jim Shepard returns with an even more wildly diverse collection of astonishingly observant stories. Like an expert curator, he populates the vastness of human experience—from its bizarre fringes and lonely, breathtaking pinnacles to the hopelessly mediocre and desperately below average—with brilliant scientists, reluctant soldiers, workaholic artists, female explorers, depraved murderers, and deluded losers, all wholly convincing and utterly fascinating. A “black world” operative at Los Alamos isn’t allowed to tell his wife anything about his daily activities, but he can’t resist sharing her intimate confidences with his work buddy. A young Alpine researcher falls in love with the girlfriend of his brother, who was killed in an avalanche he believes he caused. An unlucky farm boy becomes the manservant of a French nobleman who’s as proud of his military service with Joan of Arc as he’s aroused by the slaughter of children. A free-spirited autodidact, grieving her lost sister, traces the ancient steps of a ruthless Middle Eastern sect and becomes the first Western woman to travel the Arabian deserts. From the inventor of the Godzilla epics to a miserable G.I. in New Guinea, each comes to realize that knowing better is never enough. Enthralling and unfailingly compassionate, You Think That’s Bad traverses centuries, continents, and social strata, but the joy and struggle that Shepard depicts with such devastating sensitivity—all the heartbreak, alienation, intimacy, and accomplishment—has a universal resonance.

In the tradition of Malcolm Gladwell, Gardner explores a new way of thinking about the decisions we make. We are the safest and healthiest human beings who ever lived, and yet irrational fear is growing, with deadly consequences — such as the 1,595 Americans killed when they made the mistake of switching from planes to cars after September 11. In part, this irrationality is caused by those — politicians, activists, and the media — who promote fear for their own gain. Culture also matters. But a more fundamental cause is human psychology. Working with risk science pioneer Paul Slovic, author Dan Gardner sets out to explain in a compulsively readable fashion just what that statement above means as to how we make decisions and run our lives. We learn that the brain has not one but two systems to analyze risk. One is primitive, unconscious, and intuitive. The other is conscious and rational. The two systems often agree, but occasionally they come to very different conclusions. When that happens, we can find ourselves worrying about what the statistics tell us is a trivial threat — terrorism, child abduction, cancer caused by chemical pollution — or shrugging off serious risks like obesity and smoking. Gladwell told us about “the black box” of our brains; Gardner takes us inside, helping us to understand how to deconstruct the information we’re bombarded with and respond more logically and adaptively to our world. Risk is cutting-edge reading.

With this inspiring guide, New York Times bestselling author Joel Osteen encourages readers to discover a strength that pushes them forward, a power to do what they couldn’t do before. You were designed with the ability and inner strength to stretch to the next level, to stand strong and overcome the opposition, to learn new skills, to believe bigger, dream bigger, and to take on new challenges. In You Are Stronger than You Think, #1 New York Times bestselling author Joel Osteen encourages you to stand firm when the difficulty is not turning around. When the pressure mounts, when you feel overwhelmed, when the struggle looks too big, or the goal is out of reach, you have to remember that is not your destiny. You are more powerful than you think. You need to see yourself the right way and realize what’s already inside you. You were made to outlast the competition, to go further than you thought you could, and live a life beyond what limits you. As you read You Are Stronger than You Think, you will find the power to break the cycle of defeat, the courage to set a new standard for your family, the hope to conquer your fear, and the confidence to accomplish every dream. You will discover that you have more strength, more talent, more determination, and more endurance than you ever imagined. Nothing can hold you back…because You Are Stronger than You Think!

Meno Charmides Laches Lysis 'Do please try to tell us what courage is...' In these four dialogues Plato considers virtue and its definition. Charmides, Laches, and Lysis investigate the specific virtues of self-control, courage, and friendship; the later Meno discusses the concept of virtue as a whole, and whether it is something that can be taught. In the conversations between Socrates and his interlocutors, moral concepts are debated and shown to be more complex than at first appears, until all the participants in the conversations are reduced to bafflement. The artistry as well as the philosophy of these dialogues has always been widely admired. The introduction to this edition explains the course of the four dialogues and examines the importance of Socrates' questions and arguments, and the notes cover major and minor points in more detail. This is an essential volume for understanding the brilliance of the first Western philosopher. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

In addition to works by Plato and Xenophon, we know of dozens of treatises and dialogues written by followers of Socrates that are now lost. The surviving evidence for these writings constitutes an invaluable resource for our understanding of Socrates and his philosophical legacy. The Circle of Socrates presents new--sometimes the first--English translations of a representative selection of this evidence, set alongside extracts from Plato and Xenophon. The texts are arranged according to theme, with concise introductions that provide an overview of the topics and the main lines of thought within them. The aim is to give a fuller account of the philosophical activity of Socrates' immediate followers: both to shed light on less well known figures (some of whom inspired schools and movements that were influential in the development of later thought), and also to improve our grasp of the intellectual context within which Plato and Xenophon, the most important of the Socratics, lived and wrote. Included are a general introduction to the history, content, and character of these writings; a bibliography; an index of sources; and an index of the Socratics and their works.

Most people have wondered whether anything really matters, some have temporarily thought that nothing really matters, and some philosophers have defended the view that nothing really matters. However, if someone thinks that nothing matters--if they are a "nihilist about value"--then it seems that it is irrational for them to care about anything. It seems that nihilism about value mandates total indifference. This is the "problem of nihilism" Allan Hazlett addresses in The Epistemology of Desire and the Problem of Nihilism. Hazlett argues that the problem of nihilism arises because desire--and thus caring--is a species of evaluation that admits of irrationality. This contradicts the influential Humean view that desire does not admit of irrationality, which has a ready solution to the problem of nihilism: since desire does not admit of irrationality, it cannot be irrational to care about something that you believe does not matter. However, following G.E. Anscombe, Hazlett argues that desire has the same relationship to goodness as belief has to truth: just as truth is the accuracy condition for belief, goodness is the accuracy condition for desire. This reveals desire as an appropriate target of epistemological inquiry, in the same way that belief is an appropriate target of epistemological inquiry. Desires can amount to knowledge (in the same way that beliefs can amount to knowledge) and, crucially for the problem of nihilism, desire admits of irrationality (in the same way that belief admits of irrationality). Nevertheless, although it is obviously irrational to believe something that you believe is not true, Hazlett argues that it is not irrational to desire something you believe is not good, despite the fact that goodness is the accuracy condition for desire. This provides a solution to the problem of nihilism, and shows that nihilism about value can coherently be combined with the anti-Humean view that desire is a species of evaluation.