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The General and His Staff in the Philippines, Japan, and Korea
General Douglas MacArthur's storied career is inextricably linked to Asia. His father, Arthur, served as Military Governor of the Philippines while Douglas was a student at West Point, and the younger MacArthur would serve several tours of duty in that country over the next four decades, becoming friends with several influential Filipinos, including the country's future president, Emanuel L. Quezon. In 1935, he became Quezon's military advisor, a post he held after retiring from the U.S. Army and at the time of Japan's invasion of 1941. As Supreme Commander for the Southwest Pacific, MacArthur led American forces throughout the Pacific War. He officially accepted Japan's surrender in 1945 and would later oversee the Allied occupation of Japan from 1945 to 1951. He then led the UN Command in the Korean War from 1950 to 1951, until he was dismissed from his post by President Truman.
In MacArthur in Asia, the distinguished Japanese historian Hiroshi Masuda offers a new perspective on the American icon, focusing on his experiences in the Philippines, Japan, and Korea and highlighting the importance of the general's staff-the famous "Bataan Boys" who served alongside MacArthur throughout the Asian arc of his career-to both MacArthur's and the region's history. First published to wide acclaim in Japanese in 2009 and translated into English for the first time, this book uses a wide range of sources-American and Japanese, official records and oral histories-to present a complex view of MacArthur, one that illuminates his military decisions during the Pacific campaign and his administration of the Japanese Occupation.
A Course for Beginning and Intermediate Students
Macedonian, the official language of the Republic of Macedonia, is spoken by two and a half million people in the Balkans, North America, Australia, and other émigré communities around the world. Christina E. Kramer’s award-winning textbook provides a basic introduction to the language. Students will learn to speak, read, write, and understand Macedonian while discussing family, work, recreation, music, food, health, housing, travel, and other topics.
Intended to cover one year of intensive study, this third edition updates the vocabulary, adds material to help students appreciate the underlying structure of the language, and offers a wide variety of new, proficiency-based readings and exercises to boost knowledge of Macedonian history, culture, literature, folklore, and traditions.
Winner, Best Contribution to Language Pedagogy, American Association of Teachers of Slavic and Eastern European Languages
Machado de Assis (1839-1908) is Brazil's greatest writer and the most important Latin American writer of the nineteenth century. His subtle criticism of cherished institutions is evident to all readers, and critics have often mentioned his skepticism. In Machado de Assis, the Brazilian Pyrrhonian, however, a philosopher seriously examines Machado's philosophical position for the first time. Jose' Raimundo Maia Neto traces Machado's particular brand of skepticism to that of the ancient philosopher Pyrrho of Elis and reveals the sources through which he inherited that line of thought. He then shows how Machado's own philosophical development follows the stages proposed by Pyrrho for the development of a skeptical worldview.
Toward a Poetics of Emulation
At the center of this alternative explanation, Castro Rocha situates the fallout from the success enjoyed by Eça de Queirós with the publication of Cousin Basílio and Machado’s two long texts condemning the author and his work. Literary and aesthetic rivalries come to the fore, allowing for a new theoretical framework based on a literary appropriation of “thick description,” the method proposed by anthropologist Clifford Geertz. From this method, Castro Rocha derives his key hypothesis: an unforeseen consequence of Machado’s reaction to Eça’s novel was a return to the classical notion of aemulatio, which led Machado to develop a “poetics of emulation.”
Sex, Self, and Society in the Italian Renaissance
Machiavelli in Love introduces a complex concept of sex and sexual identity and their roles in the culture and politics of the Italian Renaissance. Guido Ruggiero's study counters the consensus among historians and literary critics that there was little sense of individual identity and almost no sense of sexual identity before the modern period. Drawing from the works of major literary figures such as Boccaccio, Aretino, and Castiglione, and rereading them against archival evidence, Ruggiero examines the concept of identity via consensus realities of family, neighbors, friends, and social peers, as well as broader communities and solidarities. The author contends that Renaissance Italians understood sexual identity as a part of the human life cycle, something that changed throughout stages of youthful experimentation, marriage, adult companionship, and old age. Machiavelli’s letters and literary production reveal a fascinating construction of self that is highly reliant on sexual reputation. Ruggiero's challenging reinterpretation of this canonical figure, as well as his unique treatment of other major works of the period, offer new approaches for reading Renaissance literature and new understandings of the way life was lived and perceived during this time.
Machiavelli's Ethics challenges the most entrenched understandings of Machiavelli, arguing that he was a moral and political philosopher who consistently favored the rule of law over that of men, that he had a coherent theory of justice, and that he did not defend the "Machiavellian" maxim that the ends justify the means. By carefully reconstructing the principled foundations of his political theory, Erica Benner gives the most complete account yet of Machiavelli's thought. She argues that his difficult and puzzling style of writing owes far more to ancient Greek sources than is usually recognized, as does his chief aim: to teach readers not how to produce deceptive political appearances and rhetoric, but how to see through them. Drawing on a close reading of Greek authors--including Thucydides, Xenophon, Plato, and Plutarch--Benner identifies a powerful and neglected key to understanding Machiavelli.
This important new interpretation is based on the most comprehensive study of Machiavelli's writings to date, including a detailed examination of all of his major works: The Prince, The Discourses, The Art of War, and Florentine Histories. It helps explain why readers such as Bacon and Rousseau could see Machiavelli as a fellow moral philosopher, and how they could view The Prince as an ethical and republican text. By identifying a rigorous structure of principles behind Machiavelli's historical examples, the book should also open up fresh debates about his relationship to later philosophers, including Rousseau, Hobbes, and Kant.
To many readers of The Prince, Machiavelli appears to be deeply un-Christian or even anti-Christian, a cynic who thinks rulers should use religion only to keep their subjects in check. But in Machiavelli's God, Maurizio Viroli, one of the world's leading authorities on Machiavelli, argues that Machiavelli, far from opposing Christianity, thought it was crucial to republican social and political renewal--but that first it needed to be renewed itself. And without understanding this, Viroli contends, it is impossible to comprehend Machiavelli's thought.
Viroli places Machiavelli in the context of Florence's republican Christianity, which was founded on the idea that the true Christian is a citizen who serves the common good. In this tradition, God participates in human affairs, supports and rewards those who govern justly, and desires men to make the earthly city similar to the divine one. Building on this tradition, Machiavelli advocated a religion of virtue, and he believed that, without this faith, free republics could not be established, defend themselves against corruption, or survive. Viroli makes a powerful case that Machiavelli, far from being a pagan or atheist, was a prophet of a true religion of liberty, a way of moral and political living that would rediscover and pursue charity and justice.
The translation of this work has been funded by SEPS - Segretariato Europeo per le Pubblicazioni Scientifiche.