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  Grigori Rasputin

  Kelly Mass

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  Rasputin, Grigori Yefimovich, was a Russian mystic and self-declared holy man who befriended the family of Nicholas II, Russia's last emperor, and accomplished massive power in late Imperial Russia.Rasputin was born into a peasant family in the Siberian town of Pokrovskoye in Tobolsk Governorate's Tyumensky Uyezd (now Yarkovsky District of Tyumen Oblast). In the year 1897, while on a journey to an abbey, he had a spiritual conversion experience. While he held no official post in the Russian Orthodox Church, he has been referred to as a monk or a "strannik" (wanderer or pilgrim). In the year 1903 or the winter season of 1904-- 1905, he checked out Saint Petersburg, where he drew in certain church and social leaders. In November 1905, he met Emperor Nicholas and Empress Alexandra and ended up being a social figure.Let’s learn more about Grigori Rasputin in this book.

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  Living Together - Inventing...

  David Schmitz

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  Is moral philosophy more foundational than political theory? It is often assumed to be. David Schmidtz argues that the reverse is true: the question of how to live in a community is more fundamental than questions about how to live. This book questions whether we are getting to the foundations of human morality when we ignore contingent features of communities in which political animals live. 
   
   
   
  Schmidtz contends that theorizing about how to live together should take its cue from contemporary moral philosophy's attempts to go beyond formal theory, and ask which principles have a history of demonstrably being organizing principles of actual thriving communities at their best. Ideals emerging from such research should be a distillation of social scientific insight from observable histories of successful community building. What emerges from ongoing testing in the crucible of life experience will be path-dependent in detail even if not in general outline, partly because any way of life is a response to challenges that are themselves contingent, path dependent, and in flux. 
   
   
   
  Building on this view, Schmidtz argues that justice evolved as a device for grounding peace in the mutual recognition that everyone has their own life to live, and everyone has the right and the responsibility to decide for themselves what to want.

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  Church of Jesus Christ of...

  Editors Charles River

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  Among all the various figures in 19th century America who left controversial legacies, it is hard to find one as influential as Joseph Smith (1805-1844), the founder of The Church of Jesus Christ of Latter-Day Saints, Mormonism, and the Latter-Day Saint movement. Revered as a prophet on the level of Moses by some, reviled as a perpetrator of large-scale fraud by others, what everyone can agree on is that Joseph Smith founded a religious movement that played a crucial role in the settlement of the West, especially in Utah. 
  Smith’s death was one of the catalysts for the Mormons’ great migration to Utah, and today that state and the Mormons are virtually synonymous. To this day, Mormons still form a majority of the population, and members of the Church have prominent political and economic roles. Among the most effective methods by which the Latter-Day Saints attained regional dominance was the flooding of specific areas with a like-minded population of fellow settlers and offspring, subsequently controlling the voting and government institutions through a weighty majority. Such an approach caused alarm in each region to which Mormon settlers emigrated; the church collective had already been evicted from New York and other areas for exercising the tactic. The practice of polygamy within the church may have been socially repugnant to Judaic and Christian denominations, but the schism between Mormonism and other American faiths lay deeper. This theological separatism caused the Mormon community to live apart, except in the pursuit of converts. The church became increasingly perceived as “un-American,” and over time hostile to and dismissive of those living outside the faith. In time, the Mormon belief that its members were the only heirs to the kingdom of God justified the commission of crimes, including murder. The non-Mormon population responded in kind.

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  Rise of Classical Greece The:...

  Editors Charles River

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  When people think of ancient Greece, images of philosophers such as Plato or Socrates often come to mind, as do great warriors like Pericles and Alexander the Great, but hundreds of years before Athens became a city, a Greek culture flourished and spread its tentacles throughout the western Mediterranean region via trade and warfare. Scholars have termed this pre-Classical Greek culture the Mycenaean culture, which existed from about 2000-1200 B.C., when Greece, along with much of the eastern Mediterranean, was thrust into a centuries long Dark Ages. Before the Mycenaean culture collapsed, it was a vital part of the late Bronze Age Mediterranean system and stood on equal footing with some of the great powers of the region, such as the Egyptians and Hittites. 
  If anything, the collapse of the Mycenaeans was a drawn-out affair, and while the early centuries of the Dark Ages might be seen as a continuation of this trend, even in the worst years, there was a degree of continuity and even some innovations. These changes including the beginnings of the use of iron as an alternative to bronze and some religious practices that continued to be observed. Furthermore, enough remained to form the basis of a recovery in economic, cultural, and artistic aspects of life in the later stage of the era, and in the political sphere, changes necessitated by the collapse in the economic system certainly paved the way for the rise of the polis 
  During the Greek Renaissance of the 8th century the Greek alphabet developed and the earliest surviving Greek literature was composed, while in terms of art and architecture, sculptures and red-figure pottery began. Warfare changed significantly as well when the hoplite became the core infantry. Put simply, none of these developments could have occurred if the basis for these changes had not been secured during what came to be known as the Greek Renaissance.

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  How to Tell a Story: 7 Easy...

  Jaiden Pemton

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  Are you ready to dive into the world of storytelling, but don’t know where to start?  
  Do you feel unclear about how to distinguish and use the elements of the storytelling process? 
  Are you still on the search to tell stories that will stick out to your audience, and have a lasting impact that will be passed on for years to come? 
    
  How to Tell a Story is the guide you need! We will teach you how to tell a story in 7 easy steps. This guide is designed to provide you with all the tools you need in a concise, easy to understand format that will answer all your burning questions and get you on your way to successful storytelling. 
    
  To be a successful storyteller, you have to draw your audience in immediately and keep them engaged throughout the entirety of the story. As the story reaches its end and the conflict has been resolved, you must provide a sense of satisfaction for your audience, as well as a message they can hold onto going forward. 
    
  YOU’LL LEARN:Logistics of each element of storytelling (character development, plot development, setting, point of view, theme, conflict)Common storytelling mistakes to avoidBrainstorming exercises to help you choose a story angleHow to create an emotional experience How to develop a positive story outcomeHow to create a shining moment which will stick with your audienceAnd so much more!  
    
  Whether you're just starting on the journey of storytelling and need to develop a clearer understanding of the elements, or have been at it for a while and are looking for fresh perspectives and tips for further develop how you tell stories, this guide is the companion you need. Let’s get started! 
   

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  The Poverty of Philosophy

  Karl Marx

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  Marx started work on this book in January 1847, as can be judged from Engel's letter to Marx on January 15, 1847. By the beginning of April 1847, Marx's work was completed in the main and had gone to the press. On June 15, 1847, he wrote a short foreword.Published in Paris and Brussels in 1847, the book was not republished in full during Marx's lifetime. Excerpts from section five of Chapter Two appeared in different years, mostly between 1872 - 1875 in papers such as La Emancipacion, Der Volksstaat, Social-Demokrat, and others. In 1880 Marx attempted to publish the Poverty of Philosophy in the French socialist newspaper L'Égalité, the organ of the French Workers' Party, but only the foreword and section one of Chapter One were published.This translation is from the original 1847 French edition. It has been updated to also include the changes/corrections Marx made in the copy of the book he presented to N. Utina in 1876, as well as the corrections made by Frederick Engels in the second French edition and the German editions of 1885 and 1892. The first English edition of this work was published in 1900 by Twentieth Century Press.

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