In 1865 a French priest was visited by a small group of Japanese at his newly built church in Nagasaki. They were descendants of Japan's first Christians, the survivors of brutal religious persecution under the Tokugawa government. The Kakure Kirishitan, or "hidden Christians," had practiced their religion in secret for several hundred years. Sometime after their visit the priest received a copy of the Kakure bible, the Tenchi Hajimari no Koto, "Beginning of Heaven and Earth," an intriguing amalgam of Bible stories, Japanese fables, and Roman Catholic doctrine. Whelan offers a complete translation of this unique work accompanied by an illuminating commentary that provides the first theory of origin and evolution of the Tenchi. Today, the few Kakure Kirishitan communities still in existence view the Tenchi as strange and flawed, expressing a distorted form of Christianity. It is, however, the only text produced by the Kakure Kirishitan that depicts their highly syncretistic tradition and provides a colorful window through which to examine the dynamics of religious acculturation.

Heinz von Foerster was the inventor of second-order cybernetics, which recognizes the investigator as part of the system he is investigating. The Beginning of Heaven and Earth Has No Name provides an accessible, nonmathematical, and comprehensive overview of von Foerster’s cybernetic ideas and of the philosophy latent within them. It distills concepts scattered across the lifework of this scientific polymath and influential interdisciplinarian. At the same time, as a book-length interview, it does justice to von Foerster’s élan as a speaker and improviser, his skill as a raconteur. Developed from a week-long conversation between the editors and von Foerster near the end of his life, this work playfully engages von Foerster in developing the difference his notion of second-order cybernetics makes for topics ranging from emergence, life, order, and thermodynamics to observation, recursion, cognition, perception, memory, and communication. The book gives an English-speaking audience a new ease of access to the rich thought and generous spirit of this remarkable and protean thinker.

The future hope of heaven is pulled into the here-and-now in this illuminating description of the kingdom of God. Popular teacher and author R. Alan Streett exposes half-truths about the kingdom that many believers have unwittingly accepted. He contrasts these with the testimony of Scripture: Jesus inaugurated the kingdom of God on the earth—it has already begun. As ambassadors of the kingdom, we are to fulfill our responsibilities and enjoy its benefits here and now. Salvation does not culminate with the soul escaping the body and living forever in heaven. Our bodies will eventually be transformed, and we will live with God on a restored earth. The church is like an embassy of heaven in a foreign country. In their life together, believers demonstrate kingdom realities to the world. Readers will find hope and direction in this fresh presentation of the historic teaching on the kingdom.

The Huainanzi has in recent years been recognized by scholars as one of the seminal works of Chinese thought at the beginning of the imperial era, a summary of the full flowering of early Taoist philosophy. This book presents a study of three key chapters of the Huainanzi, “The Treatise on the Patterns of Heaven,” “The Treatise on Topography,” and “The Treatise on the Seasonal Rules,” which collectively comprise the most comprehensive extant statement of cosmological thinking in the early Han period. Major presents, for the first time, full English translations of these treatises. He supplements the translations with detailed commentaries that clarify the sometimes arcane language of the text and presents a fascinating picture of the ancient Chinese view of how the world was formed and sustained, and of the role of humans in the cosmos.

Alessandro Scafi's fascinating account looks at the perception of world geography and the place of paradise within that. Central to this discussion are the key debates, prevalent from the Renaissance, about faith and reason, theology and philosophy and paradise both as an internal and external reality.

6 lectures and an essay, 1919-1920 (CW 297) World War I destroyed the structures, values, and self-confidence that created the seeming greatness of the nineteenth century. In its place stood ruins and the shards of a civilization. In response to this, Emil Molt--the director of the Waldorf-Astoria Cigarette Factory and a student of Rudolf Steiner--decided to establish a school to educate people who could create a new culture. Thus, the Waldorf school movement was begun. Rudolf Steiner agreed to act as the school's consultant, and his insights guided the school in accomplishing this ambitious task. The goal of this education was that, through living inner work guided by the insights of Rudolf Steiner, the teachers would develop in the children such power of thought, depth of feeling, and strength of will that they would emerge from their school years as full members of the human community, able to meet and transform the world. These lectures occurred around the opening of the first Waldorf school. They serve as an excellent, inspiring introduction to Waldorf education as a whole. Here Steiner outlines--with freshness, immediacy, and excitement--the goals and intentions of a new form of education and speaks to parents of prospective students. He explains the school's guiding principles and describes how parents must participate, with understanding and interest, in the awakening of their children's creative forces so that a healthier society can come about. German sources: Die Waldorfschule und ihr Geist (GA 297); "Die pädagogische Zielsetzung der Waldorfschule in Stuttgart," from Soziale Zukunft, Feb. 1920 (GA 24).

"The search for the Promised Land took socialists in diverse directions: revolution, communes and kibbutzim, social democracy, communism, fascism, Third Worldism. But none of these paths led to the prophesied utopia. Nowhere did socialists succeed in creating societies of easy abundance or in midwifing the birth of a "New Man," as their theory promised. Some socialist governments abandoned their grandiose goals and satisfied themselves with making slight modifications to capitalism, while others plowed ahead doggedly, often inducing staggering human catastrophes. Then, after two hundred years of wishful thinking and fitful governance, socialism suddenly imploded in the 1990s in a fin du siecle drama of falling walls, collapsing regimes and frantic revisions of doctrine."--BOOK JACKET.