When August Frugé joined the University of California Press in 1944, it was part of the University's printing department, publishing a modest number of books a year, mainly monographs by UC faculty members. When he retired as director 32 years later, the Press had been transformed into one of the largest, most distinguished university presses in the country, publishing more than 150 books annually in fields ranging from ancient history to contemporary film criticism, by notable authors from all over the world. August Frugé's memoir provides an exciting intellectual and topical story of the building of this great press. Along the way, it recalls battles for independence from the University administration, the Press's distinctive early style of book design, and many of the authors and staff who helped shape the Press in its formative years.

Does human life have any significance? The statements below have become widely accepted in the Western world: -Life is the accidental product of random events. -The laws of physics are totally deterministic. -Science does not accept a connection between physical matter and human consciousness. -Atheism is a conclusion from evidence while faith is speculation. -Science and faith are incompatible. -Suffering contradicts the existence of a loving, omnipotent God. -Jesus was a compilation of pagan mythologies or a human teacher who was deified. But do these statements represent eternal truths? Are they logical conclusions based on established facts or merely opinions? What is the evidence? To investigate these and other questions of existence and faith, a skeptical academic objectively explored relevant aspects of philosophy, mythology, history, archaeology, cosmology, quantum physics, biochemistry, and various faiths that finally led to investigation of the Judeo-Christian Scriptures (including the Dead Sea Scrolls and the gnostic gospels). The findings of this research not only challenge many modern assumptions but also have significant implications for our understanding of reality. Written with minimum technicality for general readership, this book presents a wide range of interesting and carefully confirmed facts relevant to the above questions. Whether you are an atheist or an agnostic, a Christian, or a follower of another faith, or have simply not been interested, this investigation provides valuable and surprising insights into the nature of the universe and our place in it.

Western civilization was for centuries held together by the glue of Christianity, the religion founded upon the teachings and actions of Jesus -- to the extent that it may be possible to infer them from the written record. This book has grown out of the conviction that the methods of history in particular and of the sciences secondarily have not been applied forcefully enough to an investigation of Jesus. We will scrutinize this written record and see how much we actually know.This book is in part a confession - a literary genre that goes back to Augustine, bishop of Hippo in North Africa and Catholic saint. Yet my agenda differs from his. Augustine lived at a time when the Christian Church was beginning to flex its muscles and make bold claims. Today we live in the twilight of the gods, to borrow the title of one of Friedrich Nietzsche's last works. Religion as a general construct peaked long ago, probably before the Enlightenment, and is now in retreat. This period of decline and demise makes essential at long last a realistic treatment of Jesus of Nazareth.As an Italian by birth and upbringing, the author was early baptized into the Catholic Church. Then, his mother died at age 43. He was 15 years old himself, at the time, and didn't know how to reconcile the notion of a good, just, loving God with such a tragedy.Seeking to know whether the Jesus of the written records can withstand the scrutiny of the sciences and history, he eventually found what is the most probative way of examining Jesus, a task that forms the core of this book. A very long time ago, humans had little more than faith to guide them. Chris does not write for that mindset but aims to entertain other methods of understanding what we call reality, with the sciences, philosophy, and history as our guides. He hopes that their rigor will appeal to those who remain intellectually curious and open-minded.

This book is the first systematic account of Pierre Charron’s influence among the major French philosophers in the period (1601-1662). It shows that Charron’s Wisdom was one of the main sources of inspiration of Pierre Gassendi’s first published book, the Exercitationes adversus aristoteleos. It sheds new light on La Mothe Le Vayer, who is usually viewed as a major free thinker. By showing that he was a follower of Charron, La Mothe emerges neither as a skeptical apologist nor as a disguised libertine, as combatting superstition but not as irreligious. The book shows the close presence of Charron in the preambles of Descartes’ philosophy and that the cogito is mainly based on the moral Academic self-assurance of Charron’s wise man. This interpretation reverses the standard view of Descartes’ relation to skepticism. Once this skepticism is recognized to be Charron’s Academic one, it is seen not as the target but as the source of the cogito. Pascal is the last major philosopher for whom Charron’s wisdom is crucially relevant. Montaigne and Descartes influenced, respectively, Pascal’s view of the Pyrrhonian skeptic and of the skeptical main arguments. The book shows that Charron’s Academic skeptical wise man is one of the main targets of his projected apology for Christianity, since he considered him as a threat and counter-example of the kind of Christian view of human beings he believed. By restoring the historical philosophical relevance of Charron in early modern philosophy and arguing for the relevance of Academic skepticism in the period, this book opens a new research program to early modern scholars and will be valuable for those interested in the history of philosophy, French literature and religion.

The Book Publishing Industry focuses on consumer books (adult, juvenile, and mass market paperbacks) and reviews all major book categories to present a comprehensive overview of this diverse business. In addition to the insights and portrayals of the U.S. publishing industry, this book includes an appendix containing historical data on the industry from 1946 to the end of the twentieth century. The selective bibliography includes the latest literature, including works in marketing and economics that has a direct relationship with this dynamic industry. This third edition features a chapter on e-books and provides an overview of the current shift toward digital media in the US book publishing industry.

Extends the borders of essay scholarship by reading Latin American and Latino/a essayists alongside European and American ones.

When Nietzsche published Beyond Good and Evil in 1886, he told a friend that it was a book that would not be read properly until “around the year 2000.” Now Laurence Lampert sets out to fulfill this prophecy by providing a section by section interpretation of this philosophical masterpiece that emphasizes its unity and depth as a comprehensive new teaching on nature and humanity. According to Lampert, Nietzsche begins with a critique of philosophy that is ultimately affirmative, because it shows how philosophy can arrive at a defensible ontological account of the way of all beings. Nietzsche next argues that a new post-Christian religion can arise out of the affirmation of the world disclosed to philosophy. Then, turning to the implications of the new ontology for morality and politics, Nietzsche argues that these can be reconstituted on the fundamental insights of the new philosophy. Nietzsche’s comprehensive depiction of this anti-Platonic philosophy ends with a chapter on nobility, in which he contends that what can now be publicly celebrated as noble in our species are its highest achievements of mind and spirit.

This book presents 22 topical contributions on international trade law and policy, with a particular focus on EU external trade law, addressing countries ranging from Ukraine to Switzerland and the US (TTIP) and aspects from trade and IPRs to anti-dumping. The volume constitutes a state-of-the-art treatment of the many facets of trade policy in the 21st century from legal, diplomatic and academic standpoints. The book is dedicated to the memory of Horst Günter Krenzler, former Director General for External Relations for the European Commission and Chief Negotiator for the European Union in many trade negotiations, honorary professor of European Union law at the University of Munich and an of counsel with Freshfields' Brussels office after retirement from the Commission.

Beginning with the earliest strata of Indian philosophy, this book uncovers a distinct tradition of skepticism in Indian philosophy through a study of the “three pillars” of Indian skepticism near the beginning, middle, and end of the classical era: Nāgārjuna (c. 150-200 CE), Jayarāśi (c. 770-830 CE), and Śrī Harṣa (c. 1125-1180 CE). Moving beyond the traditional school model of understanding the history of Indian philosophy, this book argues that the philosophical history of India contains a tradition of skepticism about philosophy represented most clearly by three figures coming from different schools but utilizing similar methods: Nāgārjuna, Jayarāśi, and Śrī Harṣa. This book argues that there is a category of skepticism often overlooked by philosophers today: skepticism about philosophy, varieties of which are found not only in classical India but also in the Western tradition in Pyrrhonian skepticism. Skepticism about philosophy consists of intellectual therapies for those afflicted by the quest for dogmatic beliefs. The book begins with the roots of this type of skepticism in ancient India in the Ṛg Veda, Upaniṣads, and early Buddhist texts. Then there are two chapters on each of the three major figures: one chapter giving each philosopher’s overall aims and methods and a second demonstrating how each philosopher applies these methods to specific philosophical issues. The conclusion shows how the history of Indian skepticism might help to answer philosophy’s detractors today: while skeptics demonstrate that we should be modest about philosophy’s ability to produce firm answers, philosophy nonetheless has other uses such as cultivating critical thinking skills and lessening dogmatism. This book is situated within a larger project of expanding the history of philosophy. Just as the history of Western philosophy ought to inform contemporary philosophy, so should expanding the history of philosophy to include classical India illuminate understandings of philosophy today: its value, limits, and what it can do for us in the 21st century.