"Wine," Benjamin Franklin wrote, "is proof that God loves us and loves to see us happy." The late Patrick Baude added that wine writing is not really "about wine as such" but rather "the good life to which wine might be a tool." In this wide-ranging collection, the much-loved professor at the Indiana University Maurer School of Law reflects on wine, spirits, beer and their relationship to that good life. As he explores how wine fits with local food, changing seasons and even his own family dynamics, he pairs Bloomington's rich cuisine and culture with timeless wisdom and universal truths. Drawing heavily on his writings for Bloom Magazine--with revised and expanded material and tributes from family and colleagues--the voice of Professor Baude, who passed away in 2011, lives on here.

Wine, Benjamin Franklin wrote, is proof that God loves us and loves to see us happy. The late Patrick Baude added that wine writing is not really about wine as such but rather the good life to which wine might be a tool. In this wide-ranging collection, the much-loved professor at the Indiana University Maurer School of Law reflects on wine, spirits, beer and their relationship to that good life. As he explores how wine fits with local food, changing seasons and even his own family dynamics, he pairs Bloomington's rich cuisine and culture with timeless wisdom and universal truths. Drawing heavily on his writings for Bloom Magazine--with revised and expanded material and tributes from family and colleagues--the voice of Professor Baude, who passed away in 2011, lives on here.

In this engrossing book, Hollis Clayson provides the first description and analysis of French artistic interest in women prostitutes, examining how the subject was treated in the art of the 1870s and 1880s by such avant-garde painters as Cézanne, Degas, Manet, and Renoir, as well as by the academic and low-brow painters who were their contemporaries. Clayson not only illuminates the imagery of prostitution-with its contradictory connotations of disgust and fascination-but also tackles the issues and problems relevant to women and men in a patriarchal society. She discusses the conspicuous sexual commerce during this era and the resulting public panic about the deterioration of social life and civilized mores. She describes the system that evolved out of regulating prostitutes and the subsequent rise of clandestine prostitutes who escaped police regulation and who were condemned both for blurring social boundaries and for spreading sexual licentiousness among their moral and social superiors. Clayson argues that the subject of covert prostitution was especially attractive to vanguard painters because it exemplified the commercialization and the ambiguity of modern life.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to ensure edition identification: ++++ A History Of French Literature; Short Histories Of The Literatures Of The World Edward Dowden Heinemann, 1897 Literary Criticism; European; French; French literature; Literary Criticism / European / French

Tourists climb the Eiffel Tower to see Paris. Parisians know that to really see the city you must descend into the metro. In this revelatory book, Marc Auge takes readers below Paris in a work that is both an ethnography of the city and a personal narrative. Guiding us through history, memory, and physical space, Auge juxtaposes the romance of the metro with the reality of multiethnic urban France. His work is part autobiography, with impressions from a lifetime riding the trains; part meditation on self and memory reflected in the people and places underneath Paris; part analysis of a place where the third world and the first world meet, where remnants of cultures move and press together; and part a reflection on anthropology in an era of globalization and urban development. Although he is a pillar of French thought, In the Metro is Auge's first major critical and creative work translated into English. It shows him to be firmly rooted in a tradition of literary ethnography that reaches back to Claude Levi-Strauss and Michel de Certeau, but also engaged in current theoretical debates in literary and cultural studies. In Auge's idiosyncratic and innovative approach, the act of observing the quotidian is elevated to an art. The writer and his history become part of the field he observes, and anthropology interacts with a site -- urban life -- usually reserved for sociology and cultural studies. Throughout, Auge reveals a passion for his milieu, seeing the metro as a place rich with history and literature -- an eclectic egalitarian society.

In this newest installment in Chicago’s series of Jacques Derrida’s seminars, the renowned philosopher attempts one of his most ambitious goals: the first truly philosophical argument against the death penalty. While much has been written against the death penalty, Derrida contends that Western philosophy is massively, if not always overtly, complicit with a logic in which a sovereign state has the right to take a life. Haunted by this notion, he turns to the key places where such logic has been established—and to the place it has been most effectively challenged: literature. With his signature genius and patient yet dazzling readings of an impressive breadth of texts, Derrida examines everything from the Bible to Plato to Camus to Jean Genet, with special attention to Kant and post–World War II juridical texts, to draw the landscape of death penalty discourses. Keeping clearly in view the death rows and execution chambers of the United States, he shows how arguments surrounding cruel and unusual punishment depend on what he calls an “anesthesial logic,” which has also driven the development of death penalty technology from the French guillotine to lethal injection. Confronting a demand for philosophical rigor, he pursues provocative analyses of the shortcomings of abolitionist discourse. Above all, he argues that the death penalty and its attendant technologies are products of a desire to put an end to one of the most fundamental qualities of our finite existence: the radical uncertainty of when we will die. Arriving at a critical juncture in history—especially in the United States, one of the last Christian-inspired democracies to resist abolition—The Death Penalty is both a timely response to an important ethical debate and a timeless addition to Derrida’s esteemed body of work.