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The Persian Mirror
The Persian Mirror explores France's preoccupation with Persia in the seventeenth century. Long before Montesquieu's Persian Letters, French intellectuals, diplomats and even ordinary Parisians were fascinated by Persia and eagerly consumed travel accounts, fairy tales, and the spectacle of the Persian ambassador's visit to Paris and Versailles in 1715. Using diplomatic sources, fiction and printed and painted images, The Persian Mirror describes how the French came to see themselves in Safavid Persia. In doing so, it revises our notions of orientalism and the exotic and suggests that early modern Europeans had more nuanced responses to Asia than previously imagined.
A Man of Three Worlds
In the late fifteenth century, many of the Jews expelled from Spain made their way to Morocco and established a dynamic community in Fez. A number of Jewish families became prominent in commerce and public life there. Among the Jews of Fez of Hispanic origin was Samuel Pallache, who served the Moroccan sultan as a commercial and diplomatic agent in Holland until Pallache's death in 1616. Before that, he had tried to return with his family to Spain, and to this end he tried to convert to Catholicism and worked as an informer, intermediary, and spy in Moroccan affairs for the Spanish court. Later he became a privateer against Spanish ships and was tried in London for that reason. His religious...
Tufala Gavman
The stories of thirty-eight men and four women, Melanesians, Britons, French, Australia and New Zealanders, all of whom played a part in the formative years of what was to become the Republic of Vanuatu.
Actology
Two streams run through the Western philosophical stream: one characterized by Being, beings, the unchanging, the static, and the unitary; and the other by Action, actions, the changing, the dynamic, and the diverse. The former might be represented by Parmenides, Plato, and much of what followed; the latter by Heraclitus, and by rather less of what followed. The book explores the “Action” stream as it wound its way through history, through Heraclitus, Plato, Aristotle, Hegel, Maurice Blondel, Henri Bergson, Pierre Teilhard de Chardin, process philosophy and theology, Geoffrey Studdert Kennedy, Ludwig Wittgenstein, and John Boys Smith. The journey enables us to create the beginnings of an “actology”: a way of seeing ourselves, the universe, and God in terms of actions in patterns rather than as beings that change. Such an actology offers a complete alternative narrative far more in tune with the diverse and rapidly changing world in which we live than the ontology that has shaped philosophy, theology, and much else for the past two thousand years.
