The book chronicles the fictitious travels and pedagogy of Zarathustra. The name of this character is taken from the ancient prophet usually known in English as Zoroaster (), the Persian founder of Zoroastrianism. Nietzsche is clearly portraying a "new" or "different" Zarathustra, one who turns traditional morality on its head. He goes on to characterize "what the name of Zarathustra means in my mouth, the mouth of the first immoralist:" Zarathustra has a simple characterisation and plot, narrated sporadically throughout the text. It possesses a unique experimental style, one that is, for instance, evident in newly invented "dithyrambs" narrated or sung by Zarathustra. Likewise, the separate Dithyrambs of Dionysus was written in autumn 1888, and printed with the full volume in 1892, as the corollaries of Zarathustra''s "abundance". Some speculate that Nietzsche intended to write about final acts of creation and destruction brought about by Zarathustra. However, the book lacks a finale to match that description; its actual ending focuses more on Zarathustra recognizing that his legacy is beginning to perpetuate, and consequently choosing to leave the higher men to their own devices in carrying his legacy forth. Zarathustra also contains the famous dictum "God is dead", which had appeared earlier in The Gay Science. In his autobiographical work Ecce Homo, Nietzsche states that the book''s underlying concept is discussed within "the penultimate section of the fourth book" of ''The Gay Science'' (Ecce Homo, Kaufmann). It is the eternal recurrence of the same events. This concept first occurred to Nietzsche while he was walking in Switzerland through the woods along the lake of Silvaplana (close to Surlej); he was inspired by the sight of a gigantic, towering, pyramidal rock. Before Zarathustra, Nietzsche had mentioned the concept in the fourth book of The Gay Science (e.g., sect. 341); this was the first public proclamation of the notion by him. Apart from its salient presence in Zarathustra, it is also echoed throughout Nietzsche''s work. At any rate, it is by Zarathustra''s transfiguration that he embraces eternity, that he at last ascertains "the supreme will to power". This inspiration finds its expression with Zarathustra''s roundelay, featured twice in the book, once near the story''s close: Another singular feature of Zarathustra, first presented in the prologue, is the designation of human beings as a transition between apes and the "Übermensch" (in English, either the "overman" or "superman"; or, superhuman or overhuman. English translators Thomas Common and R. J. Hollingdale use superman, while Kaufmann uses overman, and Parkes uses overhuman. Martin has opted to leave the nearly universally understood term as Übermensch in his new translation). The Übermensch is one of the many interconnecting, interdependent themes of the story, and is represented through several different metaphors. Examples include: the lightning that is portended by the silence and raindrops of a travelling storm cloud; or the sun''s rise and culmination at its midday zenith; or a man traversing a rope stationed above an abyss, moving away from his uncultivated animality and towards the Übermensch. The symbol of the Übermensch also alludes to Nietzsche''s notions of "self-mastery", "self-cultivation", "self-direction", and "self-overcoming". Expounding these concepts, Zarathustra declares: The book embodies a number of innovative poetical and rhetorical methods of expression. It serves as a parallel and supplement to the various philosophical ideas present in Nietzsche''s body of work. He has, however, said that "among my writings my Zarathustra stands to my mind by itself" (Ecce Homo, Preface, sec. 4, Kaufmann). Emphasizing its centrality and its status as his magnum opus, Nietzsche stated that: Since many of the book''s ideas are also present in his other works, Zarathustra is seen to have served as a precursor to his later philosophical thought. With the book, Nietzsche embraced a distinct aesthetic assiduity. He later reformulated many of his ideas, in Beyond Good and Evil and various other writings that he composed thereafter. He continued to emphasize his philosophical concerns; generally, his intention was to show an alternative to repressive moral codes and to avert "nihilism" in all of its varied forms. Other aspects of Thus Spoke Zarathustra relate to Nietzsche''s proposed "Transvaluation of All Values". This incomplete project began with The Antichrist.

Thus Spoke Zarathustra

Chaplain''s Assistant Billy Pilgrim is a disoriented, fatalistic, and ill-trained American soldier. He does not like wars and is captured by the Germans during the Battle of the Bulge. The Germans put Billy and his fellow prisoners in a disused slaughterhouse (although there are animal carcasses hanging in the underground shelter) in Dresden. Their building is known as "Slaughterhouse number 5." During the bombing, the POWs and German guards alike hide in a deep cellar. Because of their safe hiding place, they are some of the few survivors of the city-destroying firestorm. Billy has become "unstuck in time" and experiences past and future events out of sequence and repetitively, following a nonlinear narrative. He is kidnapped by extraterrestrial aliens from the planet Tralfamadore. They exhibit him in a zoo with B-movie starlet Montana Wildhack as his mate. The Tralfamadorians, who can see in four dimensions, have already seen every instant of their lives. They say they cannot choose to change anything about their fates, but can choose to concentrate upon any moment in their lives, and Billy becomes convinced of the veracity of their theories. As Billy travels, or believes he travels, forward and backward in time, he relives occasions of his life, both real and fantasy. He spends time on Tralfamadore, in Dresden during the war, walking in deep snow before his German capture, in his mundane post-war married life in the United States during the 1950s and early 1960s, and in the moment of his murder by a petty thief named Paul Lazzaro. Billy''s death is the consequence of a string of events. Before the Germans capture Billy, he meets Roland Weary, a jingoist character and bully, just out of childhood like Billy, who constantly chastises him for his lack of enthusiasm for war. When captured, the Germans confiscate everything Weary has, including his boots, giving him hinged, wooden clogs to wear; Weary eventually dies of gangrene caused by the clogs. While dying in a railcar full of POWs, Weary manages to convince another soldier, Paul Lazzaro, that Billy is to blame. Lazzaro vows to avenge Weary''s death by killing Billy, because revenge is "the sweetest thing in life." Lazzaro later shoots and kills Billy with a laser gun after his speech on flying saucers and the true nature of time before a large audience in Chicago, in a balkanized United States on February 13, 1976 (the future at the time of the book''s writing).

Slaughterhouse-Five

Campbell explores the theory that important myths from around the world which have survived for thousands of years all share a fundamental structure, which Campbell called the monomyth. In a well-known quote from the introduction to The Hero with a Thousand Faces, Campbell summarized the monomyth: : In laying out the monomyth, Campbell describes a number of stages or steps along this journey. The hero starts in the ordinary world, and receives a call to enter an unusual world of strange powers and events (a call to adventure). If the hero accepts the call to enter this strange world, the hero must face tasks and trials (a road of trials), and may have to face these trials alone, or may have assistance. At its most intense, the hero must survive a severe challenge, often with help earned along the journey. If the hero survives, the hero may achieve a great gift (the goal or "boon"), which often results in the discovery of important self-knowledge. The hero must then decide whether to return with this boon (the return to the ordinary world), often facing challenges on the return journey. If the hero is successful in returning, the boon or gift may be used to improve the world (the application of the boon). Very few myths contain all of these stages—some myths contain many of the stages, while others contain only a few; some myths may have as a focus only one of the stages, while other myths may deal with the stages in a somewhat different order. These stages may be organized in a number of ways, including division into three sections: Departure (sometimes called Separation), Initiation and Return. "Departure" deals with the hero venturing forth on the quest, "Initiation" deals with the hero''s various adventures along the way, and "Return" deals with the hero''s return home with knowledge and powers acquired on the journey. The classic examples of the monomyth relied upon by Campbell and other scholars include the stories of Osiris, Prometheus, the Buddha, Moses, and Christ, although Campbell cites many other classic myths from many cultures which rely upon this basic structure. While Campbell offers a discussion of the hero''s journey by using the Freudian concepts popular in the 1940s and 1950s, the monomythic structure is not tied to these concepts. Similarly, Campbell uses a mixture of Jungian archetypes, unconscious forces, and Arnold van Gennep''s structuring of rites of passage rituals to provide some illumination. However, this pattern of the hero''s journey influences artists and intellectuals worldwide, suggesting a basic usefulness for Campbell''s insights not tied to academic categories and mid-20th century forms of analysis.

The Hero with a Thousand Faces

The people of “modern Sanditon”, as Austen calls it, have moved out of the “old house – the house of [their] forefathers” and are busily constructing a new world in the form of a modern seaside commercial town. (The town of Sanditon is probably based on Worthing, where Austen stayed in late 1805 when the resort was first being developed, or on Eastbourne.) The town is less of an actual reality than it is an ideal of the inhabitants – one that they express in their descriptions. These inhabitants have a conception of the town’s identity and of the way in which this identity should be spread to, and appreciated by, the world: :"My name perhaps… may be unknown at this distance from the coast – but Sanditon itself – everybody has heard of Sanditon, – the favourite – for a young and rising bathing-place, certainly the favourite spot of all that are to be found along the coast of Sussex; – the most favoured by nature, and promising to be the most chosen by man.” (Sanditon) However, the founders of Sanditon must create the town within their own circle of intimate acquaintances before it may be spread to the world. Each time these townsfolk meet, their “conversation turn[s] entirely upon Sanditon, its present number of visitants and the chances of a good season”. Thus, these people are the founders and supporters of the town by means of the images that they share through conversation; they build the town by means of words with greater facility than it is built in reality. Mr. Parker, one of the founders and most eager creators of the town demonstrates this oral formation when discussing the relation between the building of streets and the arrival of lodgers: “if we have encouragement enough this year for a little crescent to be ventured on… then, we shall be able to call it Waterloo Crescent – and the name joined to the form of the building, which always takes, will give us the command of lodgers”. Later, events demonstrate that there is not likely to be such an abundance of lodgers, and that the town is therefore unlikely to grow so rapidly as Mr. Parker expresses; yet, in his mind and in his communications, the town thrives. From these conversations amongst intimates, Sanditon’s fame spreads through letters and by word of mouth. Mr. Parker’s sister sends him a letter in which she states that she has “secur[ed]… two large families… I will not tell you how many people I have employed in the business – Wheel within wheel”. This letter provides a perfect description of the epistolary and oral communication that furthers the creation of the town by means of reputation. But Austen develops a sense of the artificial foundation of the town by undermining the gossip with which she built it in the first chapters of the story: the two families turn out to be one – exaggerated in number by the multiple “intermediate friend[s]” who had relayed the information – “Mrs. Charles Dupuis lives almost next door to a lady, who has a relation lately settled at Clapham, who actually attends the seminary and gives lessons on eloquence and Belles Lettres”. Austen allows the reader to imagine the development of the town’s reputation as it spread from mouth to mouth in one direction and the way in which the number of families was augmented in the other. Thus, Sanditon is a text that demonstrates Austen''s interest in the practical results of communication — an issue with which she had experimented since she used the epistolary novel form in such early works as Lady Susan.

Sanditon

The book starts with an elderly man named Eddie who works as the head of maintenance at an amusement park called Ruby Pier. Eddie is able to perform this job despite leg injuries he received as a soldier during World War II. On Eddie''s birthday, one of the amusement park rides malfunctions because of a damaged cable and stops halfway through the ride. Two of the staff at Ruby Pier are able to rescue the passengers on the ride and then release the ride''s cart not knowing that there is a little girl under it. Eddie attempts to save the girl who was sitting under a roller coaster ride that one of the carts was about to fall on. Eddie then finds himself awake and uninjured and realizes that he feels young and much more energetic. He meets a man dubbed as "The Blue Man" who had worked at Ruby Pier''s freak show and whose real name is Joseph Corvelzchik. Through their conversation, Eddie finds out that he is dead, has gone to heaven and has to meet five people who significantly impacted his life. He also finds out that he feels so much younger because he will feel the way he felt when these people came into his life. Eddie asks why Joseph, whom he does not know, is his first person and Joseph informs Eddie that he died when Eddie ran across the street as a child and caused Joseph to wreck his own car. From this, Eddie learns his first lesson which is that there are no random events in life and all people are connected in some way. The second person that Eddie meets is his former captain from the army who Eddie finds sitting in a tree in a Philippine rainforest. The captain reminds Eddie of their time together as prisoners of war in a forced labor camp. Their group escaped after a lengthy period of time and burned the camp. Eddie remembers that he had seen a shadow running from the hut that he was setting on fire although he had never found out who the person was. The captain confesses that he was the one who shot Eddie in the leg to prevent Eddie from chasing the shadow in the fire. This saved Eddie''s life while leaving him with the lifelong injury. The captain later died by a landmine while scouting ahead during the escape, saving the lives of the group. Eddie learns his second lesson about the importance of people''s willingness to make sacrifices for others. The scene changes and Eddie finds himself outside a diner where he meets a well dressed woman named Ruby. Ruby tells Eddie that she had once worked as a waitress at the diner and explains that Ruby Pier was named after her by her husband Emile who built it in tribute to her. Emile was wounded while fighting a fire that burned much of Ruby Pier and later died from failing health. Ruby confesses that she picked the diner because that was where she had met Emile and wanted the diner to be a refuge for anyone who had ever been hurt in any way by Ruby Pier. Eddie''s father, who had been a very harsh and abusive man, is also at the diner. Ruby teaches Eddie to release his anger and forgive his father for all the trouble and hurt he had caused. Eddie now awakens in a room with several doors. Behind each of the doors there is wedding from a different culture and Eddie meets his late wife, Marguerite, in one of the weddings. They spend an extended period together, moving from one wedding to the next and catching up on all the things they had not been able to share since Marguerite''s death. They remember their own wedding and in the end, Marguerite teaches Eddie that love is never lost in death. When Eddie awakens to a new scene, he sees children playing along a riverbed and a young Asian girl named Tala comes up to him. Tala reveals that she was the little girl from the hut that Eddie set on fire. The girl shows Eddie the burns that she suffered from the fire. She hands Eddie a stone and tells him to rub the burns off. Eddie starts to scrape off the injuries he had inflicted on her and soon Tala is free of the scars. Eddie believes that he failed to save the little girl from the amusement park and remembers feeling the girl''s hands in his just before his death but Tala says that it was her hands that Eddie had felt as she pulled him safely up to heaven. In reality, Eddie did manage to save the girl at Ruby Pier. Tala teaches Eddie that his life was not for nothing and that its purpose was to protect children at Ruby Pier through his care for the safety of the rides. In this way, he also atoned for causing Tala''s death. In the end, it shows that Eddie''s heaven was the Stardust Band Shell, where he met Marguerite. He is also one of the five people to be met by the girl whose life he saved when she dies.

The Five People You Meet in Heaven

Arkady Kirsanov has just graduated from the University of Petersburg and returns with a friend, Bazarov, to his father''s modest estate in an outlying province of Russia. The father, Nikolai, gladly receives the two young men at his estate, called Marino, but Nikolai''s brother, Pavel, soon becomes upset by the strange new philosophy called "nihilism" which the young men advocate. Nikolai feels awkward with his son at home, partially because Arkady''s views have dated his own beliefs, and partially because he has taken a servant, Fenichka, into his house to live with him and has already had a son by her. The two young men remain at Marino for a short time, then decide to visit a relative of Arkady''s in a neighboring province. There they observe the local gentry and meet Madame Odintsova, an elegant woman of independent means who invites them to spend a few days at her estate, Nikolskoe. At Nikolskoe, they also meet Katya, Madame Odintsova''s sister. They remain for a short period over the course of which they both change a lot, especially their relationship for each other, because they both find themselves drawn to Madame Odintsova. Bazarov in particular, finding this distressing because falling in love goes against his beliefs. Eventually, he announces that he loves her. She does not respond to his declaration, and soon after, Arkady and Bazarov leave for Bazarov''s home. At Bazarov''s home, they are received enthusiastically by his parents. Bazarov is still disturbed by his rejection, and is difficult to get along with. He almost comes to blows with his friend Arkady. After a brief stay, they decide to return to Marino, and circle by to see Madame Odintsova, who receives them coolly. They leave almost immediately and return to Arkady''s home. Arkady remains for only a few days, and makes an excuse to leave in order to go to Nikolskoe. Once there, he realizes he no longer is in love with Odintsova, but instead her sister Katya. Bazarov stays at Marino to do some scientific research, and tension between him and Pavel increases. Bazarov enjoys talking with Fenichka and playing with her child, and one day he gives her a quick, harmless kiss which is observed by Pavel. He, secretly being in love with Fenichka himself, challenges Bazarov to a duel. Pavel is wounded slightly, and Bazarov must leave Marino. He stops for an hour or so at Madame Odintsova''s, then continues on to his parents'' home. Meanwhile, Arkady and Katya have fallen in love and have become engaged. At home, Bazarov cannot keep his mind on his work and while performing an autopsy fails to take the proper precautions. He contracts typhus, and on his deathbed, sends for Madame Odintsova, who arrives in time to hear Bazarov tell her how beautiful she is. Arkady marries Katya and takes over the management of his father''s estate. His father marries Fenichka and is delighted to have his son home with him. Pavel leaves the country and lives the rest of his life as a "noble" in Dresden, Germany.

Fathers and Sons

Giovanni is a boy from a poor family, working hard to feed his sick mother (who has contracted an unnamed disease). Because of this, he never has any free time and is ridiculed by his peers, leaving him as somewhat of a social outcast. His kindly friend, Campanella, is the only one (apart from his mother and his sister, both of whom are never actually seen) who cares for him. At school, in a science class, the teacher asks Giovanni what the Milky Way really is. Giovanni knows that they are stars, but cannot answer. The teacher asks Campanella, but he intentionally does not answer to save Giovanni from even more ridicule from his peers. During class, the local bully, Zanelli, says that Giovanni has been so absent-minded because his father has yet to come back from an expedition to the far north. Zanelli claims that Giovanni''s father was arrested (because the trip was supposedly "illegal"), which angers Giovanni. Before he can give Zanelli a good punch, the bell rings, marking the end of the class. The teacher, after encouraging the students to attend the star festival occurring that night, lets everyone leave. Giovanni, however, stays behind to chat with the teacher. After class, the teacher (another of Giovanni''s friends) and Giovanni marvel at the fossils that Giovanni''s father brought back from his expeditions. The teacher asks Giovanni if his father is back yet (this question is asked repeatedly throughout the story). Giovanni responds no, and heads home to begin another long, lonely night of work at the local paper. On that night (which marks a large festival), Giovanni runs into Zanelli. He makes fun of Giovanni, mocking him about an otter fur coat his father would give him when he comes back, and runs away to the festival. Giovanni can not go to the festival, because he has to take care of his mother, and do the chores that his sister did not. Tired after a hard day''s work, Giovanni lies down on top of a hill. He hears a strange sound, and finds himself in the path of a train. Luckily, the train stops. He gets on board, as does Campanella. Giovanni notices that Campanella is all wet. Giovanni asks why, and Campanella says he''s not sure, but a flashback that shows him drowning suggests otherwise. The train travels through the Northern Cross and other stars in the Milky Way. Along the way, the two see fantastic sights and meet various people: for example, scholars excavating a fossil from white sands of crystal and a man who catches herons to make candies from them. Children who were on a ship that crashed into an iceberg (possibly Titanic) get on the train at Aquila, suggesting that the train is transporting its passengers to their afterlife. The train arrives at the Southern Cross and all the other passengers get off the train, leaving only Giovanni and Campanella in the train. Giovanni promises Campanella to go on forever, together. But as the train approaches the Coalsack, Campanella disappears, leaving Giovanni behind. Giovanni wakes up on top of the hill. He heads to the town, and finds out that Zanelli fell into the river from a boat. He was saved by Campanella who went into the water, but Campanella had not come up since then and is missing. Worried, Giovanni heads toward the river, in fear of what he already knows. His worries prove true, because Campanella has been under the water for a long duration of time, meaning he is dead. On the verge of tears, Giovanni tries to stay strong. Campanella''s father (who didn''t notice Giovanni at first) asks Giovanni to have his classmates come over to his home, after school tomorrow (for reasons unknown, though it seems likely that they are being called in for a formal funeral). Giovanni then makes a promise to stay strong throughout life, claiming that, no matter where he is, he and Campanella will always be together. He then heads home, to deliver milk to his mother.

Night on the Galactic Railroad

The action revolves around a few characters brought together by a Hollywood millionaire, Jo Stoyte. Each character represents a different attitude toward life. Stoyte, in his sixties and conscious of his mortality, finds himself in deep contemplation of life. Enlightenment eludes him, though, as he is ruled by his fears and cravings. Stoyte hires Dr Obispo and his assistant Peter to research the secrets to long life in carp, crocodiles, and parrots. Jeremy, an English archivist and literature expert, is brought in to archive a rare collection of books. Jeremy''s presence highlights Stoyte''s shallow attitude toward the precious works of art that he affords himself. Other characters are Virginia, Stoyte''s young mistress; and Mr Propter, a professor who lives on a neighboring estate. Mr Propter believes: ... every individual is called on to display not only unsleeping good will but also unsleeping intelligence. And this is not all. For, if individuality is not absolute, if personalities are illusory figments of a self-will disastrously blind to the reality of a more-than-personal consciousness, of which it is the limitation and denial, then all of every human being''s efforts must be directed, in the last resort, to the actualization of that more-than-personal consciousness. So that even intelligence is not sufficient as an adjunct to good will; there must also be the recollection which seeks to transform and transcend intelligence. This is essentially Huxley&#39;s own position. Though other characters achieve conventional success, even happiness, only Mr Propter does so without upsetting anyone or creating evil. Dr Obispo places great faith in science and medicine as saviours of humankind. He sees everyone as a stepping stone to science, the greater good, and thus only derives happiness at others&#39; expense. According to Propter&#39;s philosophy, he is trapped in ego-based &#34;human&#34; behaviour that prevents him from reaching enlightenment. Obispo seduces Virginia in a characteristically egotistical way. She is unable to resist him despite her loyalty to Stoyte. When she is found out by Stoyte, he wants to kill Obispo but accidentally kills Peter (whose thoughts and morals had slowly started to expand under Propter&#39;s tutelage) instead. Obispo covers up the act for money and continued research support. This takes him, along with Virginia and Stoyte, to Europe, where they find an immortal human, the Fifth Earl of Gonister, still alive at 200, who now resembles an ape. Stoyte cannot grasp that transcendence or goodness should be one&#39;s ultimate goal, rather than prevention of death, and expresses his wish to undergo treatment so that he too will live forever.

After Many a Summer

The story starts with Jon having an astral dream. He is transported through time with the help of one of his soul mates, Lea and other level nines, into the Macro perspective life. He first finds himself in a field naked—and with both legs. He had lost one leg in the Vietnam War, and used a prosthesis ever since. He runs, and eventually encounters a beautiful woman, Lea. Lea explains that she is Jon''s soul twin (his mate will be a beautiful brunette called Carol) and that he has been brought forward to the year 2150 where life is easy, sunny and enriching. He later learns he has to attain a level 3 of Macro perspective for him to be able to stay in 2150. She takes him to a group of buildings around a lake, and connects his soul to a new, whole, adult body based on his body in 1976 that the members of the Macro Society had produced for him to inhabit while his soul was in 2150. He is given a chance to meet a group of people who will act as his family in 2150. He is also introduced to a computer system that exists to help people increase their awareness by answering questions and showing personal information, such as their past lives and the macro philosophy. Any question he has is answered by the computer while he sits in a chair - as everything anyone may need is freely granted to the macro-men and macro-women, who don magnificent untiring bodies, superhuman intelligence and unfailing love and tolerance. His best friend and room mate, Karl, thinks Jon is having an escapist fantasy during REM sleep. He worries about Jon, but they arrange a bet: if possible, Jon will attempt to learn some of the Macro Powers practiced by the people in 2150, and demonstrate them in 1976. Over the next days, Jon is able to attain Macro Contact with a partner in his group; this has unlocked some of his Macro powers. He convinces Karl of their reality when he levitates his dream journal around their apartment. Jon discovers that he can see auras as well. Jon decides to use the powers he learns in 2150 to improve the world in 1976. He selects a woman he finds in the student union, Neda. He uses his powers to persuade her mother to let her move into an apartment in his building, and then he uses his ability to see auras (as well as the pressure points to stimulate change in the phenotype as well as regeneration) to change her appearance to match the personality he sees within her. Karl and Neda eventually fall in love and get married. Later, in 1976, Jon interrupts a couple of motorcycle thugs (who had previously raped and killed 2 female students on the campus) while they intend to rape a teenage girl. Using his powers, Jon attacks them, knocks them down, and helps the girl to leave. Then Jon heals the thugs and takes them back to his apartment building, where he places them in an empty apartment. He uses a post-hypnotic suggestion to prevent them from leaving. The result of all this is that he is unable to make it to 2150 that night, because he was selfish in the use of his powers. He must resolve this problem before he can return to 2150. Working with Neda, Jon instructs the motorcycle thugs in Macro philosophy, and eventually releases them when they have changed. This results in Jon returning to 2150, awakening with a level 2 awareness level. Jon and his partner-mate Carol (in 2150) decide to go to Micro Island, a location where micro-men go on living their wild and hopeless lives under two dictators and where souls desiring a micro life in 2150 can be born to experience and study it. People from the Macro society often go to Micro Island as benevolent missionaries and tutors of Macro philosophy, though they know that micro-men are aggressive and may kill them. Jon and his mate Carol are welcomed by the leaders of Micro Island, two former Macro society members who regressed from their awareness levels and decided to use their powers for control and their own self-interest. They take Carol as a hostage to compel Jon to give them the secrets of Macro knowledge. During this time of mental torture, Jon learns that in a past life he helped stone someone to death and he must face his Karmic debt, allowing the Micro-islanders to stone him just as they did to Carol so everything will be settled, and they will find peace in "loving acceptance". Back in 1976, Jon realizes that he has learned all he can in this lifetime, so he chooses to evolate and dies by committing suicide in his sleep.

2150 AD

The Man of Feeling details the fragmentary episodes of the life of Harley which exist within the remains of a manuscript traded to the initial narrator of the novel by a priest. The novel itself begins with these two latter figures hunting, whereas the manuscript is missing the first ten chapters and approximately thirty others at various locations throughout the manuscript''s entirety. As a young boy, Harley loses his parents and is assigned several guardians who constantly disagree with each other. They do however agree that he should make an effort to acquire more wealth, and so they urge him to make an old distant relative amiable towards him to claim some inheritance. Harley fails in this endeavour, as he doesn''t cooperate with the relative''s attempts to warm to him. Harley is then advised to acquire a patron; to sell his vote at an election for a lease of land. His neighbour Mr. Walton gives him a letter of introduction, and he soon leaves home (and Miss Walton) for London. He meets a beggar and his dog on the way, and after donating to them both, hears the fortune-telling beggar''s story. In the next few missing chapters, Harley presumably formally visits the baronet Mr. Walton recommended him to, because when the narrative continues, Harley calls upon him for the second time. The baronet however is away from London, and Harley meets another gentleman named Tom. They go for a stroll and then dine together, discussing pensions and resources with two older men. Harley proceeds to visit Bedlam, and weeps for an inmate there, before dining with a scorned, cynical man and together they discuss honour and vanity. He then demonstrates his skill (or, as many argue, his lack of skill) in physiognomy by being charitable on behalf of an old gentleman, with whom Harley later plays cards. It is after his finanical loss in these card games that Harley is informed the gentleman and his acquaintance are con men. Approached by a prostitute, Harley takes her to a tavern, gives her bread, claret and money, despite having to hand the waiter his pocket watch as collateral for paying the bill, and then meets again with her the next morning to hear her story. At its conclusion her father arrives, and after a misunderstanding is reconciled with his daughter. Upon discovering that his claim for the land lease has failed, Harley takes a stage-coach back home, discussing poetry and vice with a fellow passenger until they part ways and the coach reaches the end of its route. Harley continues on foot, and along the way reunites with Mr. Edwards, an old farmer from his village who has fallen on hard times and is returning from his conscription in the army. Together they approach the village, to find the school house destroyed by a squire, and two orphans who are actually the grandchildren of Harley''s companion. Harley takes the three of them home, and provides some land for them. After discussing corrupt military commanders with Edwards, Harley is informed that Miss Walton is going to be married to Sir Harry Benson, and can''t bring himself to be anything but happy for Miss Walton, although he does love her. The Man of Feeling then jumps almost randomly to a tale of a man named Mountford, who journeys to Milan with another man named Sedley to meet with a count. They visit a debtor''s prison to find a man and his family living there at the behest of the count''s son, a man who had been so charming to the two gentlemen. Sedley pays the family''s debt, and then Mountford and Sedley leave Milan in disgust. The narrative returns to the story of Harley, and for some unexplained reason Miss Walton does not marry Benson. She visits an unwell Harley (who has contracted a fever nursing Edwards and his grandchildren), who confesses his love to her. They hold hands and die, although Miss Walton is revived.

The Man of Feeling

Armstrong begins with the rise of the cult of Jahweh, one of the pagan deities of Canaan. According to Armstrong, the cult of Jahweh consisted of a variety of ethnic groups that migrated in three waves to Canaan. These groups were united by their "loyalty to Yahweh." Yahweh was a unique God in the ancient Middle East in that he actually "participated" in the "profane" lives of his worshipers. She then examines the sources of the Pentateuch by way of the four supposed authors, or groups of authors, known as J, E, P and D. Moreover, she explores some of the textual tensions that exist in the Pentateuch as a result of the theological tensions between these authors, or groups of authors. For Armstrong, this tension can be seen in, for example, the contrasting accounts of theophanies. J writes of very "intimate" encounters between Abraham and Yahweh, while E "prefers to distance the event and make the old legends less anthropomorphic." There follows an examination of the major Israelite prophets, including Isaiah, second Isaiah, Hosea and Ezekiel, and the contribution each made to the Jewish conception of God. Armstrong then turns to the life of Jesus. She identifies his roots in the Pharisaic tradition of Rabbi Hillel and his effect on the Jewish conception of God. The death of Jesus and its attendant symbolism are examined, including the various constructions others, most notably Paul, have placed upon these events. The book explores the rise of trinitarianism, leading to the Nicene creed, and traces the evolution of the Christian conception of God and the trinity in the respective Eastern and Western traditions. The rise of Islam and its appreciation of the nature of God are examined. Armstrong analyses how modern Shia Islam, with its emphasis upon social action in the service of Allah, the Islamic prophet Muhammad, and the Shia Imams, was a key factor that brought about the Iranian Revolution of 1979. Subsequent chapters examine respectively both philosophical approaches to the idea of God, and the mystical relationship with God. Armstrong discusses the rise of modern Christian religiosity, in particular the Protestantism of Martin Luther and John Calvin. The final chapters examine the notion of the Death of God and the idea of God in a post-modern world.

A History of God

Marius, a sensitive only child of a patrician family, growing up near Luna in rural Etruria, is impressed by the traditions and rituals of the ancestral religion of the Lares, by his natural surroundings, and by a boyhood visit to a sanctuary of Aesculapius. His childhood ends with the death of his mother (he had early lost his father) and with his departure for boarding school in Pisae. As a youth he is befriended by and falls under the influence of a brilliant, hedonistic older boy, Flavianus, who awakens in him a love of literature (the two read with delight the story of Cupid and Psyche in Apuleius, and Pater in due course makes Flavian, who is "an ardent student of words, of the literary art", the author of the Pervigilium Veneris). Flavian falls ill during the Festival of Isis and Marius tends him during his long death-agony (end of ''Part the First''). Grown to manhood, Marius now embraces the philosophy of the ''flux'' of Heraclitus and the Epicureanism (or Cyrenaicism) of Aristippus. He journeys to Rome (166 AD), encountering by chance on the way a blithesome young knight, Cornelius, who becomes a friend. Marius explores Rome in awe, and, "as a youth of great attainments in Greek letters and philosophy", is appointed amanuensis to the Emperor Marcus Aurelius. Aurelius''s Meditations on Stoicism and on Plato, and the public lectures of the rhetorician Fronto, open Marius'' eyes to the narrowness of Epicureanism. Aurelius''s indifference, however, to the cruelty to animals in the amphitheatre, and later to the torments inflicted on people there, causes Marius to question the values of Stoicism (end of ''Part the Second''). Disillusioned with Rome and the imperial court which seem "like some stifling forest of bronze-work, transformed as if by malign enchantment out of the living trees", puzzled by the source of Cornelius''s serenity, still Epicurean by temperament but seeking a more satisfying life-philosophy, Marius makes repeated visits alone to the Campagna and Alban Hills, on one occasion experiencing in the Sabine Hills a sort of spiritual "epiphany" on a perfect day of peace and beauty (end of ''Part the Third''). Later he is taken by Cornelius to a household in the Campagna centred on a charismatic young widow, Cecilia, where prevails an atmosphere of peace and love, gradually revealing itself as a new religion with liturgy and rituals that appeal aesthetically and emotionally to Marius. The sense of purposeful community there, set against the persecution of Christians by the authorities and the competing philosophical systems in Rome, contributes to Marius'' mood of isolation and emotional failure. Overshadowed by thoughts of mortality he revisits home and pays his respects to the family dead, burying their funerary urns, and sets out again for Rome in Cornelius''s company. On the way the two are arrested as part of a sweep of suspected Christians. It emerges that only one of the young men is of this sect, and Marius, unbeknown to Cornelius, makes their captors believe it is he. Cornelius is set free, deceived into thinking that Marius will follow shortly. The latter endures hardship and exhaustion as he journeys captive towards Rome, falls ill, and dying is abandoned by his captors. "Had there been one to listen just then," Pater comments, "there would have come, from the very depth of his desolation, an eloquent utterance at last, on the irony of men''s fates, on the singular accidents of life and death." Marius is tended in his last days by some poor country people, secret believers who ironically take him to be one of their own. Though he has shown little interest in the doctrines of the new faith and dies more or less in ignorance of them, he is nevertheless, Pater implies, "a soul naturally Christian" (anima naturaliter christiana ) and he finds peace in his final hours as he reviews his life (end of ''Part the Fourth'').

Philosophy

Thus Spoke Zarathustra

By Friedrich Nietzsche

Slaughterhouse-Five

By Kurt Vonnegut

The Hero with a Thousand Faces

By Joseph Campbell

Sanditon

By Jane Austen

The Five People You Meet in Heaven

By Mitch Albom

Fathers and Sons

By Ivan Turgenev

Night on the Galactic Railroad

By Kenji Miyazawa

After Many a Summer

By Aldous Huxley

2150 AD

No Author Listed

The Man of Feeling

By Henry Mackenzie

A History of God

By Karen Armstrong

Marius the Epicurean

By Walter Pater