Showing posts with label History. Show all posts
Showing posts with label History. Show all posts

The Third Reich of dreams: The nightmares of a nation, 1933-1939 by Charlotte Beradt & Bruno Bettelheim (1968))

, 17 Oct 2020


I came across this book thanks to an article in the New Yorker and an interview with the psychotherapist Martha Crawford (who has recently carried out a research project on Trump dreams) in which she quotes this book as a source of inspiration.
 
This is a terrific book that feels as fresh and poignant as ever. The book covers the period that precedes WW2. Many of these dreams came to light before the racial laws, persecution, denigration and killing of Jews started.
 
The book is short and fascinating, but not an easy read by any means. The dreams Beradt selected are really interesting, most of them very expressive.

 

Dream Reports.
Charlotte Beradt was a German Jewish journalist. After the Nazis got in power, she was forbidden to publish anything. Besides, she was arrested during the first mass detentions of Communists carried out in Germany. After her release, she started gathering dream reports. By 1939, she had gathered dreams from more than 300 people. I am not sure whether that equals to 300 dreams, as The New Yorker says, because that is not stated in the book, or at least in the edition I've read. In fact, Beradt mentions that some of the dreamers had recurrent dreams about a certain subject, so I guess the volume was higher than 300 dreams.
 
She gathered some of them by candidly asking people about their dreams. Others were obtained through friends, especially thru a doctor friend who asked his patients during consultation. The dreamers came from different social backgrounds, had different ages and gender, and were both Jews and non-Jews. A common denominator was the deep impact that the dream had had in them.
 
After writing the dreams and changing leading Nazi leaders' names to coded family-like names, she hide the transcripts inside the binding of her personal books. When the burning of books and home intrusions began in Germany, Beradt mailed her notes to friends overseas.
 
 
Publication.
During WW2, in 1943, the magazine Free World published a small selection of 'her' dreams titled, "Dreams Under Dictatorship". Beradt says in her book that the time circumstances prevented her from evaluating all the material. She published the book in German in 1966 and in English in 1968.  She recognizes the advantage of having delayed the publication. By the time she started the book, a good amount of archival and historical information was ready available, something that helped her to better contextualize the dreams she had gathered.
 
 
Types of Dreams.
Each chapter deals with a type of dream reaction to the then current political situation. Several types of dreams can be clearly distinguished.
 
Propaganda Dreams.
Political propaganda and Nazi imagery start to 'infect' dreams and appear as specific dream motifs -- banners, posters, media messages and tones. Dreamers begin to feel that life is losing its joy.
 
 
Spied-on Dreams.
Dreams involving household objects that record the dreamers' voice or thoughts at home, for the regime to spy on them. Some dreamers would censor themselves in the dream so that they couldn't be spied, even if it is by speaking in images or languages they don't even understand; this was not a dream ego's decision, but an unconscious decision.
 
 
Unable-to-Speak Dreams.
In these dreams, dreamers are reluctant or unable to speak their truth when there are Nazi people in the  dream. Another person, usually a foreigner, comes forward and speaks their mind, replicating the dreamer's thoughts.
 
 
Dissociative Dreams.
The dreamer wants to dissociate from Jewish family members, friends or love interests, even if they had just a tiny amount of Jewish blood. The regime's pressure invades and pervades their dreams, so the dreamer feels that there is nothing one can do but to comply.
 
 
Wrong-Race Dreams.
Dreamers, in their dreams, would be marginalized, confronted or punished for having physical features that weren't those belonging to the "superior" race -- Nordic traits, white skin, and blond hair. In this group, Beradt also includes dreams of dreamers suffering the same treatment not because of their race, but because they adhered to ideologies that weren't that of National Socialism.
 
 
Resistance Dreams.
Dreams from people who offered active resistance to the regime. Their dreams clearly reflect their waking life attitudes. They take action, and neither parodied, morphed or degraded themselves to conform, fit in or hide.
 
 
Wishy-Washy Dreams.
In these dreams, the dreamer has a readiness to deceive and construct alibis for oneself while getting closer and moving towards the dominant force, people and ideology. That is, there is an ambivalence between not liking what is occurring in the dream, or the people in the dream, but also longing for being part of that very group or situation they dislike. 'I don’t have to always say no anymore” summarises well this attitude of belonging.
 
 
Pals-with-Hitler Dreams.
The dreamer is friends with or advisor of Hitler, Goering, or Goebbels. Beradt says that these dreams clearly show the connection between power and the erotic. They seem to be more prominent in women, replicating the pro-Hitler voting patterns of women. By the way, these dreams came from people who weren't part of the system or didn't desire to submit to it.
 
 
The Jews' Dreams.
Their dreams dealt with problems of disorientation, depersonalization, loss of identity, continuity, emigration, nostalgia, and fear of losing one's mother tongue, among others. Fear and anxiety pervade them. More than any other dreamers, Jews were able to recognize the aims and principles of totalitarianism and foresee their consequences. Their dreams ring prophetic in retrospect and have a dream imagery with an almost-naturalistic clairvoyance. These dreams had dramatic events involving passports, visas and personal documents.
 
 
Nuggets.
Feelings.
The totalitarian regime produced alienation, isolation, loss of identity, dislocation, and feeling of not being able to psychologically escape the horror, even when the dreamers had already flown Germany.
 
We witness dreamers' anxiety, helplessness, and near absence of wish to fight back. This is so because totalitarian systems build on people's inner anxiety. At its turn, this anxiety prevents one from directing his/her resentment towards the source that generates it, and deflect it to people or situations that aren't the source of their suffering.

The dreams that reflected the dreamer's anxiety about being dark-haired or dark-skinned echo the Afro-American's attitudes toward their own skin. (It clearly shows in a  speech that Lupita Nyongo gave speaking about her feelings of inadequacy about her skin colour and her beauty.) That is, they felt that there was something undesirable within them; this feeling opened them to psychological defeat as those who saw things that way took advantage of that.

 
The Unconscious.
The Nazi regime destroyed the healthy balance between submission and self-assertion. It invaded and controlled the deepest most private recesses of the mind until, even in the unconscious, only submission remained.

Dreamers had the unconscious need to purge their own unconscious mind of any desire to fight back, of any belief that rebellion can succeed, as any expression of hatred or resistance endangered one's life.

To the personal unconscious the cost of  fighting for freedom against the regime is too high, so it considers bondage and submission a better option. That's the case even in the dreams of people who believed that they could still salvage some things.

Weaknesses.
Totalitarian regimes succeed because they aggravate people's inner weaknesses, feed on them, depriving people from the strength to fight back.

When a dictatorship establishes itself in the paternal position, it starts treating everyone as an incompetent child. Even more, everyone unconsciously assumes that that's their position. The result is a regression in the person's unconscious to the infantile stance, which further favours their manipulation and control.

If people had been unequivocally clear about their alliance or rejection of the Nazis, there wouldn't have been room for inner conflict. People in the resistance clearly stood up against the Nazis in their dreams,  and their unconscious didn't show any hesitance, conflict or double alliance.
 
 
Epilogue.
Bettleheim's Layer.
The epilogue is an essay by the then prestigious (now infamous) Austrian psychologist Bruno Bettelheim, a Jewish who was in two concentration camps but was lucky enough to survive. Beradt wasn't a psychologist, so Bettelheim commentary offers an extra layer of analysis an sums up things for the reader quite well. He's able to explain how dictatorship does to destroy people's uniqueness, inner resistance, and how it reverts adult consciousness. Using Berad'st dreams he also explains how totalitarianism can turn people into alienated fearful unconscious psychological pawns at the regime's service.

At times, Bettleheim shows a patronising attitude towards Beradt, something that I didn't like at all.

Concentration Camps Dreams.
He compares Beradt's selected dreams and dreamer's attitudes with those that the Jews in concentration camps had. Bettelheim says:
"The concentration camp prisoner hardly ever dreamt about the dangers that stalked him, nor about persecution by the Nazis. (...)  There was no more struggle in the unconscious between the wish to be oneself and the wish to give in to the Nazis, for most of what mattered had already been destroyed. (...) Most of their dreams were of the good times they had had or were going to have—reassuring themselves that the nightmare of the camps was not permanent. Others were dreams of escape or revenge. (...). We know of the dreams of resistance fighters (...) Hardly any of them were about forcing oneself to obey the enemy by suppressing one's will".

Premonitions.
Bettelheim explains the prophetic and premonitory nature of many of the dreams presented in the book as a natural phenomenon. They are a wise guess/reading of the subconscious, which clearly foresees what the situation is, and where things are heading.

The 'It' Question.
He makes the million-dollar question,"If all of us abhorred the Third Reich, why did it exist? Must there not have been feelings, unknown to our conscious mind, that condoned it, accepted it, willed it? Even among those who lived in fear and trembling of the Nazis, might there not have been in them somewhere, deep down, a layer of soul closely kin to that regime of terrible domination?"  Although his comments seems a bit insensitive and confronting, they are actually a reflection on what Jung called the Shadow, the collective version of it.
 
 
My Thoughts.
Freshness.
This book feels fresh despite the many decades elapsed since Beradt wrote it. In the current times of revival of extremism, fascism and populism, this book is a powerful reminder of how totalitarian regimes can easily mince and amalgamate our individual psyche into a mass of nothingness.

Methodology.
The fact that Beradt and/or her friends transcribed the dreams and not always the dreamer, poses some methodological questions.  Were all the reports reliable and trustworthy? Did Beradt & Co. transfer psychological personal stuff into their transcriptions?

Complex Language.
Beradt and Bettleheim's political and psychological analysis is excellent. However, the language they use is sometimes complex, and many lay readers might struggle with the authors' digressions.
 
 
No Beradt or Bettleheim's Dreams.
Beradt was a Jew and lived in Germany in the period of her study. Why didn't she share any of her dreams? Were her dreams disguised in the book?  I would have loved her comments on how the regime affected her personal dream world.
 
Bettleheim speaks about the dreams of Jews in concentration camps. However, he neither mentions anything personal. Perhaps what he says refers to himself, but I would have loved something more explicit coming from him because he had first-hand experience.

No Nazis' Dreams.
I agree with Bettleheim that it would have been good collecting dreams from the Nazis, their supporters, or those who didn't mind the regime, and then compare them with those presented in the book. However, one cannot expect Beradt to collect them because she was a prosecuted Jew and it would have not been wise to approach Nazi sympathizers and ask them about their dreams.
 
A study of this type would be really revealing. It would give us a glimpse into the collective unconscious overall, and what really created the monster. Were the regime's sympathizers also secretly resisting? Did they feel superior in their dreams? Did this people's dreams show fear of the Jews? Of the Nazis? Was their dream world much different from the non-supporters?

Nightmares or Bad Dreams?
Despite the title, there is no clear statement in the book about whether the dreams commented on were true nightmares, bad dreams or normal dreams with bad stories. We just know that some of them were recurrent and distressing. This differentiation is important to evaluate the real impact they had in the dreamer's life, and to see where the trauma sat, in which stage the trauma was.

Belonging.
I am not sure whether the best-pals-with-Hitler dreams are solely a reflection of the eroticism of power. I'd  say that, if you are in danger because a bully wants to hurth you, you would secretely wish to be friends with them so that you wouldn't be attacked. Besides, you would not understand why you you were being singled out and bullied, so it would be just natural wishing that they knew how lovely you are, and accept you for who you are, so their peers woud also see it. I also think that the transparency myth might be playing a role here. One expect well-manered warm passionate people to be good, not a killing monster.

Identity Papers.
Dreams revolving about passports and visas are  common among immigrants, even if they live in a democracy. Yet, the dream motif rightly points out to how strongly our identity and our papers are linked in the modern world.

Social Dreaming.
Beradt's book shows how dreams are both the fruit of our personal unconscious and of the collective unconscious. She says that these dreams were conceived independently of their authors’ conscious will and were dictated to them by dictatorship. We can consider it a precursor of Social Dreaming, which departs from the premise that our dreams offer infinite insight into the world we live in. "The unconscious is a source of thinking for systems and for society, and that dreams are an unconscious form of thinking that may give access to what is not otherwise known or thought."

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The Letters of Vincent Vang Gogh to his Brother and Others 1872-1890 (2003)

, 2 Nov 2017

Van Gogh's letters are really a treasure that anybody who loves Art, Van Gogh's Art or just great historical figures should read. The Dutch painter is known by his characteristic colourful images and brush strokes, for his insanity and tragic ending. Reading some of the letters to his brother and confidant Theo allows us to leave behind the almost mythical movie-like character and meet the real Vincent, the human being, the man, the soul and the artist he was.

His letters are full of realism, understanding and compassion towards human dejection and people living under harsh conditions; they are also full of spirituality and religiosity, of love and admiration for Nature, and his eye for colour. His correspondence is a portal to his heart, his feelings of love, dejection, failure, fragility, indecision, anger, resentment, obsession and disappointments, an example of how Art freed his spirit, and of his enthusiasm for literature and painting, as well as the poverty and misery that surrounded most of his adult life. In short, when reading Van Gogh's correspondence one feels transported to the late 19th century and living in Vincent's shoes. In that regard, the selection of letters presented in this edition helps to get a decent general view of who Van Gogh was. 

THIS EDITION

This book contains a selection of letters from van Gogh to his brother Theo, to his mother, and to artist friends Anton van Rappard and Paul Gauguin, based on The Letters of Vincent van Gogh to His Brother Volumes 1 and 2 (1927), Further Letters of Vincent van Gogh to His Brother (1929), and Letters to an Artist: from Vincent van Gogh to Anton Ridder van Rappard (1936), all originally published by Constable & Co. Ltd. These letters were collected, assembled and numbered by Theo’s wife Johanna, whose Memoir formed the introduction to their original publication and is included here in full, as well.

My main problem with this book, is not with is in it, but what is not, why is not there, and the mutilated version of Van Gogh that we get. Said differently, we are offered an edited version of the person he was, an intentional guillotined view of his whole self, clearly appreciable if you compare any of the letters here with any full letter reproduced elsewhere. I find extremely irritating editors with little understanding of what a historical document is trying to 'rewrite' history for the sake of brevity/ To please, who?

The complete correspondence of Van Gogh might be a fatty plate for some people to swallow, and that is understandable. However, if a selection needs to be done for a book to be saleable, profitable and palatable, at least make a selection that is historically sound, well introduced and commented.  

However, the main sin of this book is not even the selection of letters chosen, but the fact that the letters aren't reproduced in full. They have been mutilated. It is not that just the dates, salutations and valedictions have been removed, it is that many times we get a 10% of the original letter.  Just an example, to give you and idea of what I mean by mutilation. See, bellow screenshots of the same letter, as on in this book (first larger image) and the no. of pages the complete letter has (smaller images):

 


To put it bluntly, even a letter's formulary salutations and valedictions have historical meaning, are psychologically and emotionally charged, and reflect the level of attachment of Van Gogh to his correspondents. On the other hand, one cannot separate the state of mind, heart and life circumstances of the artist from his art, because they are intrinsically linked. In fact, the editorial house's blah-blah-blah promo says just so But then they justify the mutilation by saying:
"The result is an atypical take on Vincent van Gogh that avoids putting too much stress on his troubled mental state and too much straining by the editor to shape a narrative out of van Gogh's epistolary clues. Instead, we see the thoughtful and contemplative side of this creative genius, as well as his concern for the impact his art and life had on those people closest to him."
One gets more the multifaceted personality of Van Gogh by having his letters not mutilated, Sir. In addition, I don't want anybody who is not a super-duper editor with an understanding of what an historical document and text is, to do anything for me, to produce a mediocre text when a good one can be produced. If you cannot do something well, better do nothing. You might say, the book is less than 4 bucks, right? but there are editions who offer the complete full unabridged non-mutilated translation of the correspondence for less than that. 

THE DIFFERENCE BETWEEN A GOOD AND BAD EDITION

Now, let's see an example of the difference it makes to have a chopped letter badly edited and translated  and a good edition of a historical document, both being the same letter by Van Gogh. I've just selected the first paragraph as a way of example:

1/  This book's edition:
In my last letter you will have found a little sketch of that perspective instrument I mentioned. I just came back from the blacksmith, who made iron points to the sticks and iron corners on the frame. It consists of two long poles; the frame is attached to them lengthwise or across with strong wooden pegs. So on the shore or in the meadows or in the fields one can look through it as through a window. The vertical lines and the parallel line of the frame and the diagonal lines and the cross or else the division in squares, certainly give a few principal points, by the help of which one can make a firm drawing, which indicates the large lines and proportions – at least for those who have some instinct for perspective and some understanding of the reason why and the manner in which the perspective gives an apparent change of direction to the lines and a change of size to the planes and to the whole mass . . . 
I think you can imagine it is a delightful thing to point this instrument on the sea, on the green meadows, or in winter on the snowy fields, or in autumn on the fantastic network of thin and thick branches and trunks or on a stormy sky. (...). (Kindle Locations 2605-2614).

My dear Theo,
In my last letter you’ll have found a little scratch of that perspective frame. I’ve just come back from the blacksmith, who has put iron spikes on the legs and iron corners on the frame.
It consists of two long legs:
[original drawing]
The frame is fixed to them by means of strong wooden pegs [sketch B], either horizontally or vertically.
[sketch C]
The result is that on the beach or in a meadow or a field you have a view as if through a window. The perpendicular and horizontal lines of the frame, together with the diagonals and the cross —or otherwise a grid of squares— provide a clear guide to some of the principal features, so that one can make a drawing with a firm hand, setting out the broad outlines and proportions.1 Assuming, that is, that one has a feeling for perspective and an understanding of why and how perspective appears to change the direction of lines and the size of masses and planes. Without that, the frame is little or no help, and makes your head spin when you look through it.
I expect you can imagine how delightful it is to train this view-finder on the sea, on the green fields — or in the winter on snow-covered land or in the autumn on the fantastic network of thin and thick trunks and branches, or on a stormy sky. (...). 

THE TRANSLATION

Although the letters read well overall and some passages flow and are really enjoyable to read. However, at times the language is unnecessarily messy, wordy and  imprecise (especially noticeable when some technical stuff is discussed).

This is  a translation into the English from the Dutch, which contains a good deal of French and some English.  This being the case, a good part of who Vincent was, will never be captured by the language he never used, as the tone, preferred wording, grammar, personal preferences and particularities, or social and period nuances aren't visible to us. This is a secondary worry, which could have been compensated by having some sort of footnoting or commentary on that. 
In addition, the French is not translated or annotated; so, if you don't have a medium knowledge of that language, you will hear yourself saying what?! quite often. 

KINDLE EDITION.

It works well in my device and no issues whatsoever. However, I'd like to mention:
>  The book has some of Van Gogh's sketches and paintings mentioned in the letters reproduced in the book. They should have been attached to the letters they relate to, or at least linked from the letter to the sketch and back to the letter. That has not been done, and we can only access the drawings and paintings by going to the index of illustrations at the beginning.Many of the sketches originally part of the letters have been omitted.
> The analytic index has been linked in Kindle, although the number of page is not reflected, and  a reference number appears instead.
> I have noticed some typos, mistakes, and results of the digital conversion that need to be addressed.
-- Proper typos:  exhibitiosn (loc. 1023).
-- Unnecessary use of capitals: went into an Inn and I thought that he would stay (Locs 1255-1256). , Poor lad  (Loc. 1299)
-- Unnecessary hyphenation of letters, probably the result of the digital conversion, as they might have been in different line breaks when converted to Kindle: bread con- venient for me’ (Loc. 1503).
-- Unclear verb concordance: Those vegetable GARDENS  there have A KIND of old Dutch character which always greatly APPEAL to me. (Locs 2624-2625). 
And so on.

MY RECOMMENDATION

It is because of my disappointment with this poor edition, that I searched for alternatives and came across free, very cheap and medium-priced products that supersede this edition in everything.

A cheap edition of the full correspondence and paintings (excluding the sketches) of Van Gogh plus the introductory biography by Joanna, can be found on Kindle for less than three bucks: Delphi Complete Works of Vincent van Gogh (Illustrated) (Masters of Art Book 3).

A selection of the correspondence, seriously edited and translated with introduction, sound academic criteria and high quality reproductions of the sketches and drawings included in them, edited by Leo Jansen, Hans Luijten, Nienke Bakker of the Van Gogh Museum and the Huygens Institute, titled Ever Yours: The Essential letters can be purchased for Kindle or hard-copy for 35 bucks.

The same guys did a full translation, edition and study of the complete correspondence, and if you have some hundred dollars to splurge, this treasure can be yours for 650 bucks  HERE.

Yet, if you are a freebie-lover, these same guys have been good enough to put all  of their work, the complete edition and translation of the letters with drawings, sketches, and what's not online, free access, on the website Van Gogh's Letters.

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From Jesus to Constantine: A History of Early Christianity by Professor Bart D. Ehrman

, 26 Oct 2016


This is a 12-hour or so audio course by Professor Bart D. Ehrman, a Princeton PhD recipient, Professor in the Department of Religious Studies University of North Carolina at Chapel Hill, and renowned scholar on Early Modern Christianity and on the figure of Jesus. We are offered a very good historical overview of the first three centuries of Christianity from its humble inception as a low-class Jewish sect to become an anti-Jewish religion and the official religion of the Roman Empire. 

Lectures and Companion Book

 This 24-lesson course (30 minutes or so each) that analyses how and why early Christianity was born, expanded, grew, suffered, was persecuted and ended being the official religion of the Roman Empire. The lectures are:
1-  The Birth of Christianity. 2-The Religious World of Early Christianity. 3- The Historical Jesus. 4- Oral and Written Traditions about Jesus. 5- The Apostle Paul. 6-The Beginning of Jewish-Christian Relations. 7- The Anti-Jewish Use of the Old Testament. 8-The Rise of Christian Anti-Judaism. 9-The Early Christian Mission. 10-The Christianization of the Roman Empire. 11-The Early Persecutions of the State. 12-The Causes of Christian Persecution. 13-Christian Reactions to Persecution. 14-The Early Christian Apologists. 15-The Diversity of Early. Christian Communities. 16-Christianities of the Second Century. 17-The Role of Pseudo-epigrapha. 18-The Victory of the Proto-Orthodox. 19-The New Testament Canon. 20-The Development of Church Offices. 21-The Rise of Christian Liturgy. 22-The Beginnings of Normative Theology. 23-The Doctrine of the Trinity. 24-Christianity and the Conquest of Empire. The book also includes a handy timeline, a glossary, and a commented bibliography.

You can download the 143+-page book on PDF from your library (in your member area), potion the cursor on the PDF link and let clink and select save link as, and it will download. Ehrman's books are not as student-friendly as others from other professors as there are not tables, figures, photos or anything graphic in them.

The Recording

This is an excellent audio recording, great neat sound, well-structured and narrated, with musical clues that indicate the end of a chapter, and headings by a radio-voice presenter at the beginning of each chapter. Ehrman has a great knowledge and a clear way of structuring and delivering his points verbally, his reading is full of energy, and the recording is very enjoyable to listen to, never boring. Besides, he sums up what he has said at the end of each lecture, and does so again at the beginning of the following to link both lessons together. I found that most helpful as a listener. Ehrman also has an introduction devoted to the scope of the course at the beginning and summarises quite well what he says through it in the last lecture.

One of the things I found more enjoyable was the fact that he read many excerpts of early Christian sources, some of them really beautiful and interesting, so he it is not just he talking about the past, but bringing the past to the present. I think non-historians would be thrilled with those.

My only criticism is the pace of Ehrman's speech, he sprints at times, pauses for a way too long, and then retakes at a regular pace to then rush again and the speech cycle resumes.

Answered Questions 

Ehrman does a great job at providing listeners with an overview of Christianity in the first four centuries of the Christian Era and responds, among others, to the following questions:
Ѫ Who was the main 'designer' of early Christianity?
Ѫ Which sources are important to the study of Early Christianity?
Ѫ Who were these Christians? Why did Christianity expand so rapidly throughout the Roman Empire? At which rhythm? How did it win converts throughout the Roman Empire?
Ѫ  How did Pagans and Jews see Christians?
Ѫ How did Christians see Paganism and Judaism? 
Ѫ How was the relationship of Jewish-Christian at the beginning? What happen for Christianity to go from a Jewish sect to anti-Jewish religion? Why would Christians want to keep the Old Testament books if they didn't want to keep its laws? 
Ѫ Were Jewish Christians and non-Jewish Christians treated differently, given different rules and expected to behave differently? 
Ѫ Did all Early Christians shared the same views on Jesus, God and Christianity? Which sort of Christian movements and sects were predominant in these years? 
Ѫ Was Christianity an illegal religion in the Roman Empire? 
Ѫ Why were Christians persecuted? How often? Who were the persecutors? What motivated the Pagan opponents to persecute Christians? Which sort of attitudes did Christians show when persecuted and punished? Why were some of the early Christian martyrs so firm in refusing to renounce their faith and face martyrdom with stoicism? 
Ѫ  How did the creeds, the canon of the New Testament, and the church hierarchy all develop out of its earlier diversity?  Why despite the  many books written in the names of the apostles, only 27 were considered Sacred Scripture and include in the New Testament? Which criteria were used to do so? Who decided on the books to include and what motivated their decisions? 
Ѫ Why did early Christians develop an ecclesiastical hierarchy and clergy? Who were these people? Why liturgy was created and what was their initial meaning? Were the clergy and the liturgy questionable and questioned? 
Ѫ  How and why would Christianity end becoming the Roman Empire official religion?

I Missed Some Answers

Ж I would have liked to know in which areas, if any, Jesus differed from other apocalyptic prophets of the 1st Century and if his discourse had anything new to it or not.
Ж  I would have loved some reflection on the fact that, there were many apocalyptic prophets in the 1st Century, and many of them were dispose of, Jesus' message ended being the only one perpetuated. Why did that happen? Just on the grounds of his resurrection? Why would Jesus' followers spread the message of their teachers and the disciples of other prophetic teachers did not?
Ж  One of the episodes in the New Testament is the one that mentions St Thomas after the resurrection, in which Thomas thought what he was seeing was ghost, but Jesus made him touch his wounds to prove him he was well alive. So I wonder, where there is any historical possibility of he surviving crucifixion. In other words, I would have loved Ehrman  discussing the Swoon Hypothesis and the historicity of the Life of Saint Issa.
Ж Valentinianism is barely mentioned in this course, probably included among the Gnostics, but this was one of the major Christian heterodox movements until the 4th century, so I thought a bit of more space and time should have devoted to them.
Ж When discussing the birth of Christian liturgy, Ehrman discusses Baptism and Eucharist, but nothing is mentioned about Marriage and Burial ceremonies among Christians. Didn't they exist? When they did develop?
Ж Although Ehrman mentions some women in the course, he does not say a word about the role of women in early Christianity. Something I found utterly surprising, giving the fact that St Paul wasn't a lover of women, to put it boldly.  
Ж Among the reasons why Christianity spread so quickly in the Roman Empire and throughout the world, nothing is said about the way Christianity appropriated Pagan festivities and celebrities, and precise dates and deities,  and gave them a Christian meaning. Did that happen after Constantine? Because that did happen. Just look at the Christmas Tree. I would have loved hearing something about that, to add to the reasons of the spread of Christianity, but nothing is said. Perhaps is a myth? Did happened after Constantine?
Ж  Re the Trinity, I thought that there is, in a way, an approach to Trinity that somewhat resonates with some of the Gnostic myths of creation, so I would have loved him digging a bit on that. 
Ж Finally, Ehrman presents the information as a bold statements that seem to indicate that there is not much doubt among historians about some of the things he says. I would have loved seeing him discussing this points of view and saying so and then presenting the listener with those of his nemesis. I think he does so just once and not in I stand for this but Mary and Peter don't. That would have given balance to his discourse.

Mind

This course is very not really controversial. Ehrman is a historian and needs to contextualise the figure of Jesus and early Christianity. So he needs to speak as much of Jesus and Christians as of Jews, Judaism, Pagans and Paganism. Christians did not live on a planet of their own, but were citizens of the Roman Empire. This course is really easy to digest by Christians of all creeds, especially if you are open-minded and liberal. However, fundamental Christians or any Christian unwilling to face historical facts might not be happy to hear some of the things Ehrman has to say. In other words, if you are easily offended, don't listen to the course!

In Short

This a great course to  get a historical overview of the three first centuries of Christianity. As the period covered in the course is quite large, understandably, some things are treated superficially. I would recommend listening Ehrman's course on the historical Jesus, and to Prof. Brakke's course on the Gnostics. Yet, if you only hear to this course, you will get good value for money, and food for thought and for the soul.

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The Historical Jesus by Professor Bart D. Ehrman (2013)

, 20 Oct 2016

This is a 12-hour or so audio course by Professor Bart D. Ehrman,a Princeton Ph.D. recipient, Professor in the Department of Religious Studies University of North Carolina at Chapel Hill, and renowned scholar on Early Modern Christianity and on the figure of Jesus.

The Lectures

 This 24-lesson course (30 minutes or so each) is well structured and paced. Due to the nature of the material analysied, Ehrman devotes a good deal of time to explain how historians analyse their sources, a process that is valid for any source on any period, not specifically on Jesus, but especially relevant for the study of the historical Jesus.  Once the methodology and criteria used to study the sources are explained, Erhman separates reality from myth, possible from highly improbable, what we know for from what we don't regarding Jesus's infancy, years of ministry, preaching, deeds, death and resurrection.

The lectures are:
1- The Many Faces of Jesus. 2-One Remarkable Life. 3- Scholars Look at the Gospels. 4- Fact and Fiction in the Gospels. 5- The Birth of the Gospels. 6- Some of the Other Gospels [Gnostic Gospels of Thomas and St Peter's Gospel]. 7- The Coptic Gospel of Thomas. 8- Other Sources [Pagan sources, Jewish sources, and Canonical sources outside the Gospels]. 9- Historical Criteria. Getting Back to Jesus [Criterion of independent attestation]. 10- More Historical Criteria [criterion of dissimilarity and criterion of contextual credibility]. 11- The Early Life of Jesus. 12-Jesus in His Context [Jew religious movements in the 1st century]. 13- Jesus and Roman Rule [Apocalyptic prophets sharing points in the period]. 14- Jesus the Apocalyptic Prophet [elements that show Jesus was an apocalyptic prophet]. 15- The Apocalyptic Teachings of Jesus. 16- Other Teachings of Jesus in their Apocalyptic Context. 17- The Deeds of Jesus in their Apocalyptic Context [Arguments of historians who don't think Jesus was an apocalyptic prophet and Ehrman's reply to them]. 18-  Still Other Words and Deeds of Jesus [Jesus' miracles]. 19- The Controversies of Jesus. 20- The Last Days of Jesus. 21- The Last Hours of Jesus. 22- The Death and Resurrection of Jesus. 23- The Afterlife of Jesus. 24- The Prophet of the New Millennium.


The Companion Book

You can download the 185-page book on PDF from your library (in your member area), potion the cursor on the PDF link and let clink and select save link as, and it will download. Ehrman's books are not as student-friendly as others from other professors as there are not tables, figures, photos or anything graphic in them.  The book includes a very useful Timeline, a glossary, and a commented bibliography. However, the bibliography is quite old as the initial course was prepared and recorded in year 2000. So why not updating the PDF book with more modern recommended readings and further info about the latest developments? That would be extremely easy to do as the course was released for Audible in 2013 and it is a long period with lots of new developments and bibliography produced. So, in a way, some of the things said in the book might be a bit outdated.

The Recording

This is an excellent audio recording, great neat sound, well-structured and narrated, with musical clues that indicate the end of a chapter, and headings by a radio-voice presenter at the beginning of each chapter. Unlike other courses in the series, this one has a boxed applause at the beginning of each lecture, not sure if  real applause or added for effect.

Ehrman has a great knowledge and a clear way of structuring and exposing his points verbally, the reading is well paced and full of energy, and the recording is very enjoyable to listen to, never boring. However, there are a few odd things that don't make the narration flow as well as other lecturers courses: The fluctuation of the voice is a bit brusque at times, with high energy ending in a too-long silence, and Ehrman stumbles upon his own words quite often, as if he was self-conscious and a bit nervous when recording. Of course, this is just my impression.  


My Takings on the Book

~~ The method on which Ehrman analysis the sources on Jesus is actually the sort of analysis that serious historians apply to the sources they use for their research, no matter the subject of interest. Historical research, especially biblical research, without the exegesis of the sources is not serious History.
~~  It shows how History-making is not just babble, or putting together facts in a linear sequence. History-making has a method and methodology, a set of rules that are serious, and that are extremely important to support and give credibility to any historical research. This is especially relevant when speaking of the figure of Jesus.
~~ The Gospels offer not only different information about Jesus but things that are totally contradictory so it is difficult to decide which thing is correct and which thing is not correct.
~~ One might guess that Jesus being such an important man and figure, there would be tons of historical reliable references about his life, teachings, deeds in Jew, Pagan and Christian sources, but the contrary is true. We know very little about the historical Jesus, and much of what we believe true through the New Testament is not true or not historically reliable.
~~ Jesus was a Jew who believed and supported the Law of Moses. Most of his disagreements with other Jew factions was based not on the questioning of the validity of that Law, but on how to deal with confusing or vague passages in the Old Testament.
~~ Jesus was one of the many Apocalyptic prophets in 1st-century Judea. 
~~ Christianity didn't begin with Jesus' life or death, but began with the belief of Jesus' resurrection, which affected the way those believers understood who he was and what he taught.


Historical Reliable Information about Jesus from the Course

~~ INFANCY:
Jesus was born and raised as a Jew in Nazareth, his parents being Mary and Joseph, the later a manual worker. His mother had other children, and wasn't a virgin, she didn't know about her son being the chosen one or special. Jesus has brothers and sisters, James being one of them. Jesus spoke Aramaic and had a normal education and upbringing; he wasn't specially precocious or was invested of special qualities, but he learned Hebrew and Greek and could read the Scriptures. 
~~ ADULT LIFE:
> We don't know what happened between his infancy and until he was baptised, but we know that he began his public ministry by associating and being baptised by John the Baptist, an apocalyptic prophet of the time, for which we can assume that Jesus also was an apocalyptic prophets of the 1st Century Palestine. The first Christian communities in the Mediterranean that spread after he died believed that the end of the world was coming and therefore were also apocalyptic Christian communities. Most importantly, his teachings, sayings and actions had all the elements of the apocalypticism of the time: 1/ cosmic dualism; 2/ pessimism; 3/ God was going to intervene in history, create a kingdom on earth, final judgement would take place; 4/the kingdom of god was almost here, to happen in a generation.
> His ethical teachings were not presented as universal truths, but valid for the historical context in which they were uttered; his teachings were not a contradiction but a reaffirmation of the need to follow Moses' law but differed from the Pharisees, Sadducees, and Essenes: In all these disagreements, the issue was never over whether God’s law, as found in the Hebrew Bible, should be kept. The question was how it should be kept and what it meant to keep it. (p. 101) He also spread a message of love that was strongly new, love your neighbour and God above all.  But Jesus didn't see himself as creating a new system of ethics and saw love to survive the coming destruction of the world.
> Jesus carried his ministry largely in rural areas, despite Nazareth being very close to two big urban centres.
> Jesus' period of public ministry is uncertain but it goes from several months to about two years and a half maximum as per the Gospels' own information.
> Jesus was rejected or at odds with his own family, with the people of his home town of Nazareth, and not very popular with the towns and villages of Galilee he visited as an itinerant preacher. Jesus was also rejected by the religious leaders of the Jews in Palestine for the interpretation of the law not about the law itself when Moses' Law was incomplete or ambiguous.
~~ DEATH:
> In the last week of his life, Jesus decided to bring his apocalyptic message to the heart of the Kingdom, Jerusalem, during the Passover feast. He entered the city with other pilgrims, without being especially noticed. Once in Jerusalem he acted out the coming destruction of the world by creating a disturbance in the temple. This attracted the attention of the temple authorities, who decided he needed to be removed from the public eye.
>  Jesus was betrayed by Judas Iscariot, who told to the authorities some of the secret teachings Jesus had given to his inner circle of 12 disciples, in which Jesus had a leader role in the coming Kingdom of God, which placed him in a sort of political king and crease a political riot. This grounds were the basis of his arrest. Jesus was arrested by the Jew authorities and brought him to an informal interrogation and then handed over the Roman authorities for trial.
> Jesus died on the cross considered as a seditious Jew who could generate social upheaval or at least some riots. Historically speaking, we cannot state or deny his resurrection, just that his followers would end believing so. 

Unanswered Questions

~~ I would have liked to know in which areas, if any, Jesus differed from other apocalyptic prophets of the 1st Century.
~~ I would have loved some reflection on the fact that there being many apocalyptic prophets in the 1st Century, Jesus' message ended being the only one perpetuated. Why that did happen? There was something about his personality? His message? The circumstances in which he died?
~~ Why would Jesus' followers spread the message and create Christian communities and not the followers of other apocalyptic prophets of the time?
~~ Is there any truth about the so-called Unknown Years of Jesus, the theory that states that Jesus didn't raise from the dead but survived crucifixion and went on preaching to India? I would have loved a bit of attention to this topic, to its refutation or not, and on which grounds. I am sure that Ehrman has plenty to say about this subject. 


Pricing

Good value for money even if you pay it in full, and a bargain if you have a membership with Audible. 

 

Obvious, but it Needs to be Said

Ehrman clearly states at the beginning of the course and during the same that you can examine the figure as Jesus from a historical point of view or a theological point of view, and that he is doing the first, without trying to support or deny anything about Jesus. Serious Historians do what Ehrman does with his sources, so we cannot pretend that he forgets what is not comfortable for us to hear. This being the case, conservative and fundamental Christians, who have an agenda in having the Gospels to be God's Word and follow it to the letter, will find the course confronting and difficult to deal with at all levels. You've been warned.

In short

The whole series of lectures is mind blowing. Except for the last lecture, which I considered a bit digressive and off topic re Jesus, I think the course is stupendous. Even if you are a faithful Christian, it can help you to understand who Jesus really was and give an extra layer to your set of beliefs. Of course, if you believe the writings of the Gospels to be God's word, and Jesus to be God, this is not a book for you!

I found the course especially good as a way to demonstrate how serious historians work and how they use their sources. This is especially important if you are going to start studying History at University and intend to devote yourself to historical research on controversial subjects, no matter your period of study.  


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Gnosticism: From Nag Hammadi to the Gospel of Judas by Professor David Brakke (2015)

, 15 Oct 2016

This is 12-hour University Course on Gnosticism prepared and narrated by one of the scholars who knows most about Early Christianity and Gnosticism, David Brakke, a Yale PhD recipient and professor of the State of Ohio University. He has the  virtue of knowing what teaching is. It is not that he has plenty of knowledge, is that he is able to convey the  knowledge he has in ways that are understandable, engaging and entertaining without being informal or too formal.

The Recording

This is an excellent audio recording, great sound, well-structured and narrated, with musical clues that indicate the end of a chapter, and headings by a radio-voice presenter at the beginning of each chapter.

Brakke's narration is excellent. The modulation and inflection of his voice and tone are easy to follow without getting bored or sleepy, even when Brakke gives details about the myths of the different Gnostics. He is able to be rigorous about what he says but also flexible, not dogmatic, he doesn't present his opinion as Universal if it is not, he is humble but assertive. He does what true scholars do, they know a lot but know what they don't know so they don't fake what they don't or add on anything. Brakke's knowledge on the subject is exhaustive.


The Lectures

 The course is made of 24 lessons, each of about 30 minutes and we are taken through the main schools of Gnosticism, the main sources and philosophers, giving a detailed account of each document discusses or branch of Early Christianity examined in the course. Brakke also shows the points that those branches and texts share and those on which they differ, and digs into what the life was for Christians in the three first centuries of the Christian Era. Brakke also gives some sketched information about related beliefs that span through the Middle Ages and to this very day.

The list of lessons  is as follows:
1- Rediscovering Gnosis. 2- Who where the Gnostics? 3- God in Gnostic Myth. 4- Gnosticism on Creation, Sin and Salvation. 5- Judas as Gnostic Tragic Hero. 6- Gnostic Bible Stories. 7- Gnosticism Ritual Pathway to God. 8-  The Feminine in Gnostic Myth.9- The Gospel of Thomas’s Cryptic Sayings. 10- The Gospel of Thomas on Reunifying the Self.11- Valentinus, Great Preacher of Gnosis. 12- God and Creation in Valentinian Myth.13- “Becoming Male” through Valentinian Ritual. 14- Valentinian Views on Christian Theology. 15- Mary Magdalene as an Apostle of Gnosis. 16- Competing Revelations from Christ.17- The Invention of Heresy. 18- Making Gnosis Orthodox. 19- Gnosticism and Judaism. 20-  Gnosis without Christ.
21- The Mythology of Manichaeism. 22- Augustine on Manichaeism and Original Sin.23- Gnostic Traces in Western Religions. 24- “Gnosticism” in the Modern Imagination.

Companion Book

You can download the book on PDF from your library (in your member area), potion the cursor on the PDF link and let clink and select save link as, and it will

The audio-book comes with a companion book, of about 185 pages. The text is mostly what Brakke narrates, but not strictly so, no to the letter, as he adds things that aren't in the book. The book contains very helpful illustrations and figures, a list of recommended reads at the end of each chapter and some questions to ponder on it on your own. The book also includes a very up to date bibliography, and each chapter offers a list of suggested readings and makes some questions for the readier/student to ponder on.

My Main Takings from the Course

I have learned many things about Gnosticism and Early Christianity in this book. However, a few points have a special relevance for me, and they are the points that make me wonder, ponder and reflect. The eye-openers. These are my personal nuggets from the book:
~~ Gnosticism is a clear example of the many factions, chaos, and ways of dealing with Jesus' message in the first centuries of Christianity. Nothing was set on stone, so all Christians had to make sense of the differences between the God depicted in the Old Testament and the message brought by Jesus. Those first centuries saw different approaches, some of them considered heretic, but they were never so, they were mostly not dominant because even among mainstream Christianity, if such thing existed, nothing was set on stone either. Gnosticism sheds light on the richness and confusion with which early Christians looked at the world of Spirit.
~~ I found amazing how contemporary and relevant the Gospel of St Thomas is for modern spirituality and how, despite being discarded as being an  apocrypha, the message is perhaps the closest to that of Jesus. The Kingdom of God is here and now, inside you, the inner and outer are a reflection of each other. So very Jungian, as well!  It has made it to my must-read text. I wonder why never made it to the New Testament. 
~~ I find really surprising the influence of Plato in many of the Gnostic myth, but with a layer of spirituality added onto it. 
~~ Despite what many Gnostic aficionados say, the role of women in Gnosticism was not that different from the role that  women had in Early Christianity. Yes, there are more women or female figures in the Gnostic writings, even the Gospel of Mary Magdalene, but women were considered derivative imperfect souls and copies of their male counterparts, from whom they need permission to act in the world. 
~~ The Gospels weren't written by the apostles and are not contemporaneous of Jesus. I think that needs to be reminded. It is OK to believe, to believe in Jesus and to be Christian, but one should be aware of what one is swearing on.
~~ Mythical narratives need to make sense; otherwise, the faithful will adjust the narrative until it does. The example of the nativity scene Brakke gives is brilliant! Early Christians didn't have the set of dogmas or unquestionable "truths" we now have, as most of them are a historical construction,  but we all want to make sense of religious texts, understand their lack of congruencies or things that seem not to depict God in ways that are unflattering. The Gnostics, perhaps more than anybody else, were able to address those hot-potato points and deal with them in very creative ways. 
~~  Early Christians seemed to be more interested than contemporary Christians in understanding what they believed. These Christians sought direct knowledge of God not just to feel him in their hearts or to follow Jesus' teachings. They had a faith that was less blind, and part of spirituality was "to know" not just to believe, to interpret and not just to be lectured. Those Christians who declared the Gnostics heretics, tried to do the same and provided explanations to address the same quest for knowledge of God, the connection between the Old and New Testament, and offered stories about salvation that would resonate with Christians that also  seemed to seek answers not just dogma.  
~~ Gnosctic, Valentiniana, Mandeans, Manichaeans, the Kabbalah, Hermetism and Neoplatonism, among many other creeds and philosophies examined in this course, which go from Early Christianity to the modern day, show that humans have always had a need to approach God and the Spirit in ways that aren't simplistic or literal, that humans need of myths and symbols to go deeper into the understanding of the world and Spirit to give meaning to their lives.
~~ Believers, or some ranks amongst them, have always aimed to make sense of the Biblical Genesis, almost a need to know how the world and the Universe came to be, and the position of humans and the human soul in it. Have you ever wondered why Einstein is so "revered"?
 ~~ Coptic Christianity is such an important part of Early Christianity that this should be more commonly acknowledged and frequently taught in school. All the Coptic texts Coptic Christianity of the past are an heritage of Humanity, at least of Christian Humanity, aid we should aim to protect modern Copts, their churches and their Museums from the abuses and destruction they are suffering in modern Egypt.  

 

Pricing

The CD is about 70+ bucks, but if you get the audible version you will paying half that price. However, if you are an Audible subscriber you will get it with one credit, and if you join just to try it. You can do, as I have done just to get this course, join Audible and have month-free trial and get two book or courses for free. Yet, even if I had paid a full price for this course, I would be happy! 

 

Warning

Brakke is very balanced on his discourse, so I think nobody will get offended by anything he says. However,I you take the Bible and the New Testament to the letter, if you are conservative or very conservative Christian, this is not a book for you. This is a historical course, by a professional scholar who has no interest on doing anything that is not teaching a subject on which he is an expert. If you decide to go on and get offended, you are the only one to blame.


A Wish

I would love Brakke to offer another course on any of the subjects he is expert on! He is just a fantastic teacher and perfect for this sort of recording.

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Future Babble: Why Expert Predictions Fail - and Why We Believe Them Anyway by Dan Gardner (2010)

, 16 Aug 2015



I read this book after finishing this book on apocalyptic predictions. I missed in it some insight into what makes people want to predict the future, date the end of the world or make predictions, prophetic or not. Future Babble gives you the answers! So it has turned out a perfect companion to the other one. Actually, I would recommend reading this one and then the other.

Although based on economical, demographical, political and social predictions in the last century or so, Future Babble is a brilliant book with a great work of research, and a sound historical and psychological approach to prediction making and the power of the expert in Society in general, in the contemporary world in particular. In a way, Future Babble is an X-rayed view of the sugar-coated magic ball that experts' predictions are.
 The goal of this book is not to mock particular individuals. Nor is it to scorn the category known as “experts.” It is to better understand the human desire to know what will happen, why that desire will never be satisfied, and how we can better prepare ourselves for the unknowable future" (Locations 69-71)
The book replies with specific details to questions like these:
> Why do we want and need predictions on anything?
 > Is anything predictable and subject to future predictions?
> Why do we trust some experts and not others?
> What does make an expert an expert and trustworthy for prediction making?
> Why are tides and eclipses predictable when predictions about so much else can be blown away by the flap of a butterfly’s wings?
> Why can we calculate insurance premiums, but not the world markets in 10 years time?
> Why experts whose predictions failed miserably consider them successful even the evidence is undeniable?
> Why experts whose predictions failed are constantly called to make more predictions?
> Why experts who make real successful predictions are rarely believed and those who have no clue are listened to, and unquestionably so?
> Why do experts fail in their predictions?
> Are there patterns in the Economy, Demography, History, Politics or human relationships that can explain the future in those areas?
>  If the future is unpredictable, doesn’t that mean all our planning and forecasting is pointless?
> Are experts really so bad?
> What distinguishes the mass of delusional experts from the few impressive ones? 

The book is well structured and discussed, without being boring or pretentious. Yet, all the examples are historically and statistically backed, and explanations are given to every single point in which you might find yourself asking, "but why?". The whys are the most important and interesting part of the book, and they are explained by a psychological approach. Among others, some psychological biases and heuristic involved in prediction making, justifying the failed predictions and forgetting about the expert's constant failures are: :
< Optimism Bias.
< Confirmation Bias.
< Status Quo Bias.
< Negativity Bias.
< Hindsight Bias.
< Rationalization Bias.
< The bias bias.
< Anchoring-and-adjustment Heuristic.
< Availability Heuristic.
< Representativeness Heuristic.
< Confidence Heuristic.
 
The point of departure needed to be scientifically sound. And it is sound. Gardner needed of an academic and scientific study to figure out the rate of failure among experts and how accurate expert's predictions are, and which characteristics do successful and unsuccessful prediction experts display. Otherwise, the whole discourse could have crumbled before even starting. Lucky Gardner had a brilliant stand on the research on this very subject by Philip Tetlock.

The book has many specific study cases, cases of international experts who predicted and failed miserably, of predictions that sound utterly ridiculous today but sold millions of books and were listed as the most important books of the decade at the time, and many small cases that showcase how and why people make predictions, and why they are bound to fail, or not.

I thought, well, it is great that Gardner sees the speck in the neighbour's eye, but not the log in his. So, how does he do (or how do we do) to see our own log? Gardner knows that all the biases he mentions affects us all, so how do we do to balance them?  The last chapter, The End, comes with the answers. Gardner does not focus on himself, of course, he shows how that can be done by using Alan Barnes' system on dealing with the documentation and research for the Privy Council Office of the Canadian Government. There are three key elements to balance your own biases: metacognition, information aggregation and humility. Not easy. Especially meta-cognition. Most people out there are not even conscious. Now, how did Gardner do that with this book? Did he do it himself?  Or was his editor or anybody else? Did he stop to ask himself, hey gorgeous me I am being biased here by any chance?  I would love to know that from the author himself, the specific method he applied to this specific book. Out of academic interest. 

This is not only a good book, it is very engaging  and intriguing, that gives answer after answer after answer. Besides, the book is well written, researched and referenced and has an impressive bibliography. Barely any typo in sight, as well. And Gardner is able to explain complex things in ways that any lay person can understand them. Kudos to him.

The Kindle Edition is flawless. However, if you read the book on Kindle for PC, the Lateral Index of  Contents does not display in it, while display perfectly in android devices.

There are other books on randomness and market prediction but this is the first I read on the subject and it is flawless.

Number one in my list of best books of 2015 so far.

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