Free PDF God's Lesser Glory: The Diminished God of Open Theism, by Bruce A. Ware

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God's Lesser Glory: The Diminished God of Open Theism, by Bruce A. Ware

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Review

Open theism offers a God who, like us, does not know the future. Its sponsors see this humanizing of God as logical and devotional gain. Bruce Ware sees it as a way of misreading Scripture and impoverishing the life of faith, and he makes a compelling case for his view. I heartily commend this thorough and insightful book. --J.I. Packer, Professor of Theology, Regent CollegeOpen theism, which denies that God can foreknow free human choices, dishonors God, distorts Scripture, damages faith, and would, it left unchecked, destroy churches and lives. Its errors are not peripheral but central. Therefore, I thank God for Bruce Ware's loving, informed, penetrating, devastating critique of this profoundly injurious teaching. I pray that God would use this book to sharpen the discernment of leaders and prepare the people of God to recognize toxic teaching when they taste it. O how precious is the truth of God's all-knowing, all-wise, all-powerful care over our fragile lives. For your name's sake, O Lord, and for the good of the suffering church who rest in your all-knowing providence, prosper the message of this beautiful book and shorten the ruinous life of open theism. --John Piper, Senior Pastor, Bethlehem Baptist Church, MinneapolisEvangelical theology faces a crisis of unprecedented magnitude. The denial and redefinition of God's perfections will lead evangelical theology into disintegration and doctrinal catastrophe. The very identity and reality of the God of the Bible is at stake. The real question comes down to this--does God really know all things, past, present, and future? Or, is God often surprised like all the rest of us? The Bible reveals that God is all-knowing and all-powerful. Bruce Ware sets out the issues carefully in God's Lesser Glory. This book is a much-needed antidote to contemporary confusion, and it is a powerful testimony to the truth of God set forth in Scripture. I can only hope that Christians will read it and rejoice in the knowledge of the true and living God. --R. Albert Mohler, Jr., President, The Southern Baptist Theological SeminaryAt once businesslike and practical, Bruce Ware's restatement of classical Christianity in the face of contemporary challenges to it within evangelicalism is bold and bracing. Driven by the pastoral and practical importance of God's greatness, Ware's approach keeps his defense from bogging down in pedantic rhetoric. This book clearly demonstrates that the historic Christian view, against centuries of antecedents to "open theism," has been favored for so long for one reason: It is so evidently biblical. --Michael Horton, Associate Professor of Historical Theology, Westminster Theological Seminary in CaliforniaNot even God knows whether you will decide to buy this book or read it, at least according to "open theism." But Bruce Ware shows that this position, which is seeping into evangelical churches, is contrary to Scripture, intentionally contradictory, and destructive to our Christian lives. This is a clear, fair, well-reasoned, and Bible-centered critique of a doctrinal error so far-reaching that it ultimately portrays a different God than the God of the Bible. --Wayne Grudem, Chairman, Department of Biblical and Systematic Theology, Trinity Evangelical Divinity SchoolThe movement known as open theism claims to be a more biblical and more practical alternative to the traditional view. Bruce Ware systematically refutes both of these claims, showing that the traditional view better handles the biblical evidence and the issues of Christian living while better preserving the glory of God. His examination of the biblical material is especially strong. --Millard J. Erickson, Distinguished Professor of Theology, George W. Truett Theological Seminary, Baylor UniversityWhile I (basically a traditional Arminian) do not agree with all of Ware's answers, I applaud his keen discernment of the questions and issues raised by openness theology. He clearly sets forth the key differences between this view and traditional views of God, both Arminian and Calvinist; and he perceptively identifies its major weaknesses. I benefited especially from Ware's treatment of the biblical teaching on God's foreknowledge. --Jack W. Cottrell, Professor of Theology, Cincinnati Bible Seminary

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About the Author

Bruce A. Ware (PhD, Fuller Theological Seminary) is professor of Christian theology at the Southern Baptist Theological Seminary. He has written numerous journal articles, book chapters, book reviews, and has authored God's Lesser Glory, God's Greater Glory, and Father, Son, and Holy Spirit.

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Product details

Paperback: 240 pages

Publisher: Crossway (November 7, 2000)

Language: English

ISBN-10: 1581342292

ISBN-13: 978-1581342291

Product Dimensions:

5.5 x 0.6 x 8.5 inches

Shipping Weight: 8.8 ounces (View shipping rates and policies)

Average Customer Review:

4.0 out of 5 stars

32 customer reviews

Amazon Best Sellers Rank:

#51,838 in Books (See Top 100 in Books)

After reading this book, I was able to understand where certain people were coming from concerning the recent "Open Theist" slant on scripture interpretation.

When attempting to refute a disagreeable position, many seek to do so at the expense of offering a positive response. This leaves many with a similar attitude that Peter had when challenged by the Lord Jesus, "Lord, to whom shall we go?" (John 6:68) Bruce Ware, in his book, "God's Lesser Glory," does no such thing. Not only does he offer a solid refutation of the open theist position; he explains why the classical theism position is better.Many Christians are unaware of the open theist position and how it is seeping into the very fabric of what we call, "conservative evangelicalism." They find it rather odd to hear things like, "God isn't sovereign," or, "God isn't in control." Sure, open theists might use such phraseology, but mean something completely different. The problem is, many Christians have already come to embrace a form of libertarian freedom that seeks to "get God off the hook" when it comes to theodicy (i.e., the "problem" of evil). They reason that because God is all-loving, He cannot be "responsible" for evil. Thus, God "allows" evil, but doesn't "cause" it. The only thing that the Christian can do without being an open theist is to still affirm God's exhaustive knowledge of future events. This keeps God in the realm of being in control. As long as God knows the future (though He didn't actually decree it), we can still attribute "control" to Him since He knows the outcome and knows what's best for His children.However slippery this slope may be for the Arminian who still affirms God's exhaustive knowledge of future events, Bruce Ware argues in such a way (for the most part) that the Arminian will be able to refute the open theist position. But why should the follower of Jesus Christ be concerned with such an argument? Because the manner in which we conduct our Christian lives are at stake. If God does not know the future, does this not have the most profound implications on how you live your life? As Bruce Ware points out, the future becomes a guessing game that depends solely on the free actions of men. God may desire and do the best he can to preserve the greatest good, but in the end we just can't know for sure what is best; not even God.Throughout much of the book, Bruce Ware spends a great deal of time explaining the open view of God. I confess to never having read a book by an open theist, but Ware explains their position in such a way that it seems the open theist spends a lot of time explaining the benefits of their position. I have no reason to doubt that the author was accurate in his portrayal of the open view, so I can say that their position was explained in detail and well documented. The two proponents that Ware seemed to focus on the most was John Sanders and Gregory Boyd.If anything can be said about this book, it would be that it is very "meaty." That is, most of the book was devoted to lengthy exegesis of the key passages; in particular, those which are used by the open proponents to defend their view. Ware's explanation of these texts couldn't have been better. Rather than divert from the texts with responses like, "This text might seem to support your position, but it can't mean that because of this text over here..." the author faces the text head on and offers sound exegesis.One of these texts included Genesis 22:12. In this text, God says that he learns the state of Abraham's heart. If you are unaware of the open view, keep in mind that they believe that God doesn't actually know everything; he is in a constant state of learning. The author rightly points out the implications if the open position is correct. Ware argues, "First, if God must test Abraham to find out what is in his heart (recall that the text says, "for now I know that you fear God"), then it calls into question God's present knowledge of Abraham's inner spiritual, psychological, mental, and emotional state." (p. 67) Next, Ware points out the irony in whether or not God really needed this text to prove whether Abraham fears God. "That is, while it is significant that the openness interpretation implicitly denies God's present knowledge (the first point), even more telling here is the implicit denial of the specific content of this present knowledge, that is, knowledge that Abraham fears God." (p. 68) Thus, the author refutes the open position by their own standards.After spending more than enough pages in refuting the open position through their key texts, the author goes into the exegesis of the texts which establish God's exhaustive knowledge of the future. For those of us who have read Pink's, "The sovereignty of God," and other standard works within Reformed theology, Ware was only stating the obvious. That is, it is difficult to imagine how one can read through Isaiah and miss the fact that God not only knows all things, but is in control of all things. Unfortunately, the open theist abandons the clear teaching of Scripture in favor of the freedom of man. This turns God into the divine reactor rather than the divine initiator.The last section of Ware's book is perhaps what I appreciated most, for he offered the benefits of the classical theistic position in light of the weaknesses of the openness position. One of these benefits that I found to be noteworthy is that of prayer. For me, this is where the rubber meets the road in refuting the so-called "benefits" within open theism. Ware rightly summarizes the issue with, "Your will be done," rather than, "Your will be formed."In conclusion, I cannot recommend Ware's book enough. Even if open theism is not on the rise in your area, you will find Ware's book to be a refreshing breath of fresh air as he establishes a sound case for God's sovereignty. If you are an Arminian, I would recommend this book to you as well, as you will see that the Reformed position offers the strongest refutation of the open view available.

Summary of ContentAuthor Bruce Ware sets about in no uncertain terms on a course to make sure readers know the debate about open theism is not a peripheral issue but is central to Theology (9). The book is a summary critique of a leading contemporary reconstruction of the doctrine of divine providence often called “Open Theism” (26). Ware lays out this critique in a threefold division1) Open Theism's arguments and perceived benefits (31-62),2) Open Theism's fallacious view of God (65-160)3) Examining how these theological differences manifest themselves in the believer’s life (163-216).Author’s Exegetical and Theological Strengths and WeaknessesWare is exceptionally detailed and careful to work to represent Open Theism properly. The author takes great care in avoiding building a “straw man” of the opposing view point by taking nearly a third of the book to fairly review their theology. Ware’s strength here makes the book worth reading because one believes and hopes that while an Open Theist advocate may not agree with his arguments, they would feel accurately represented by them. He writes, “Practically, open theists argue, if God knows in advance all our thoughts, feelings, and actions, then our real relationship with him is called into question. How can our ideas, prayers, or decisions make a difference to God if he knows all of those things from eternity (19)?” When Ware pulls the curtain back on open theism and uses classic texts that they use to argue for God’s limited involvement in actually bringing circumstances to pass, he puts forth some texts forward without much comment or exegesis that one could almost be sympathetic to their view. However, Ware circles back around with theological and exegetical exactness to help understand those text in their proper place.Another of Ware’s strengths is his ability to write with both piercing theological accuracy and biblical charity. This can be seen when he writes, “While claiming to offer meaningfulness to Christian living, open theism strips the believer of the one thing needed most for a meaningful and vibrant life of faith: absolute confidence in God's character, wisdom, word, promise, and the sure fulfillment of his will (21).” Ware even notes his desire to be accurate, but acknowledges limitations when he notes about section one of the book, “Fairness and accuracy will be sought in this description, though its brevity will require that some aspects of the openness model be neglected (26).”Ware quotes directly from Greg Boyd, Clark Pinnock, John Sanders, and others who use witty and sometimes brash language to describe God’s limitations and lack of omniscience. In doing this Ware exposes the irreverence and lack of logical and biblical arguments in their writings. For example, in writing about Sanders’ comments of God’s promise to Noah Ware says, “Here, then, God second-guesses his prior decision. 'Perhaps this is not after all the best way to deal with despicable human evil,' God apparently reasons… God must have felt very badly about what he had done (54).” He exposes the fallacies this thinking for Christian living when he writes, "What confidence can we have in a God who must second-guess his own actions? ... If God is not sure that what he does is best, can we be sure that he really knows what he is doing (159)?"Ware does not disguise his intentions in any part of his work and writes early on, “I will endeavor to demonstrate that, in the end, open theism suffers from serious and fatal problems (26).” In my opinion he accomplishes that goal and in the process shows that, contrary to the openness agenda, The God of ages past possesses comprehensive knowledge of the future. The use of Ephesians 1:11 and the idea that God is a “risk taker” is shown to be inadequate and the consequences of pursuing those ideas are shown to be dangerous.Ware also notes Open Theism's inability to account for certain texts like Joseph’s statement in Genesis 50:20. He says, “The openness insistence that God is not involved in evil, and its firm rejection of the notion that God ordains and then uses evil to accomplish his good purposes, are both flatly denied by the story of Joseph (199). To further advance the theology of pain and suffering and God’s involvement in it Ware quotes Ecclesiastes 7:13-14, Isaiah 45:5-7, and Ephesians 1:9-11. Ware does not always deal in great detail with texts when he puts them forward, but he does sufficiently deal with the grammar and historical context when the occasion shows need. In dealing with Jesus role in God’s glory Ware uses John 3:16, Acts 2:23, and Isaiah 53:10 to demonstrate again that God’s foreknowledge is exhaustive and nothing can be done to thwart it. His use of these texts is helpful in showing that God uses human instruments to bring about His eternal purposes. He uses Acts 4:27-28 correctly to note that God works through evil people and uses evil decisions and actions, “but God never, never, never himself does evil (212).”Ware’s writing has few if any weakness. It is possible he does at times rely on anecdotal evidence and speculation of the impacts of open theism rather than hard evidence from Scripture. For example he writes, “Fear of the future will grow as people begin to realize that God may be just as taken aback by the unexpected as we are. In short, then, both the undiminished glory of God and the unqualified good of Christians are at stake in this new and deeply flawed vision of God and the Christian life known as open theism (26).” On the other hand, Ware could be relying on evidence from Christian he has seen go down this road since he is publishing in a time when openness writing and theology is near its climax, but if he is he does not mention it and his concerns come off, at times, as speculation. Another potential weakness is appealing to the readers desires by setting up a scenario by asking the readers, “would you rather?” This Ware does when he says, "What it comes down to is this: Would you rather see your life as being at the mercy of the God of all knowledge, wisdom, righteousness, goodness, and love, who is in control of all that occurs? Or would you rather see your life as being at the mercy of Satan, demons, wicked people, and natural forces who have control over much of your life, bringing disaster and suffering upon you, some of which is entirely pointless in the great scheme of things, while God watches, unable to intervene? (213)When declaring theological truths in polemic fashion the question of “would you rather” seems to have little place. What God has declared is always best whether the Christian would prefer it or not. Ware other places makes this know, as in his discussions of Romans 9:14, 18, 19 but may fail to avoid the same trap that open theist make when they make God according to their own image and desires instead of deriving his character solely from the pages of Scripture.Ware also sites a number of “spectrum texts” that he says, “Make clear that darkness as well as light, death as well as life, calamity as well as prosperity, sickness as well as healing, are all under the sovereign and providential regulative control of God.” His use of these spectrum texts is apt and being lucid as they are he does very little exegesis on them (213).ConclusionA glance at the Scriptural index at the end of the book will reveal that Ware did not avoid difficult texts such as the “divine repentance texts of Jonah but sought to deal with the whole weight of Scripture on the subject. I agree with explanation of relational mutability and his understanding of God interacting with His creatures in time and his example of this with Isaac is well founded. His exegesis and theology throughout are comprehensive, readable and most importantly biblical.

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Ebook Free Planting Green Roofs and Living Walls, by Nigel Dunnett

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Planting Green Roofs and Living Walls, by Nigel Dunnett

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“One of the few book-length discussions of this topic.” —Publishers Weekly “Gardening gurus will appreciate the thorough knowledge the writers share regarding various techniques and resources required to plant green roofs and living walls, discussing, for example, how soil depth and environmental stress will affect plant choice and maintenance.” —Chesapeake Home “For those who lack a yard and want to green a roof or wall, this resource offers important technical advice, along with horticultural recommendations for flat, sloped, and vertical surfaces.” —Dwell  

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Green roofs and living walls are beneficial to the environment and enhance our surroundings, so their growing presence in our towns and cities is a reason for celebration. Behind every new implementation is a fast-moving technology that has precipitated the need for this fully updated edition of Planting Green Roofs and Living Walls in which Nigel Dunnett and Noel Kingsbury reveal the very latest techniques, materials, and plants, and showcase some spectacular new case studies. Planting on roofs and walls began in Europe, but it is now becoming popular all over the world as people become aware of its value in reducing pollution and run-off, insulating buildings and minimizing their maintenance needs, contributing to biodiversity, and providing food and habitats for wildlife. In Green Roofs and Living Walls the authors describe and illustrate the practical techniques required to design, implement and maintain a green roof or wall to the highest professional standards. Every detail is provided including the ways in which roofs may be modified to bear the weight of vegetation, the different options for drainage layers and growing media, and lists of plants suitable for different climates and environments. This informative, up-to-the-minute reference will captivate professionals with its illuminating new findings, and encourage gardeners everywhere to consider the enormous benefits to be gained from planting on their roofs and walls.

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Product details

Hardcover: 256 pages

Publisher: Timber Press; Revised, Updated edition (April 15, 2008)

Language: English

ISBN-10: 9780881929119

ISBN-13: 978-0881929119

ASIN: 0881929115

Product Dimensions:

8 x 1.1 x 9.5 inches

Shipping Weight: 2.4 pounds (View shipping rates and policies)

Average Customer Review:

4.2 out of 5 stars

14 customer reviews

Amazon Best Sellers Rank:

#788,499 in Books (See Top 100 in Books)

The book is beautiful and interesting. It addresses the global history and current examples of living walls and rooftops. I would give it 5 stars and more except that for these authors the globe seems not to include the continent of Africa or the Middle East. This was very disappointing.

I am working toward a master's degree in horticulture and my area of research is green roofing. I can say confidently that the most complete and condensed volume on the subject can be found here. Great writing, great photos, great analysis. This book will also expose you to as many other sources as you desire to pursue.

This is a great book! They manage to put enough things in here to encourage and challenge you and yet not too much -- they wont scare you away. It dose get almost too detailed from time to time but for the most part they really have a book here that anyone new or experienced in the field can enjoy. I love it and would love to get this out to my friends and neighbors.

This book is great for those who may have trouble visualizing the possibilities of what you can do with a green roof. There are many examples of what you can grow, and what types of vegetation are suitable. The book is however not very technical about the architectural detailing considerations involved. Some sections and detail drawings would make this book much more valuable as a design resource.

I found the book informative and useful. There are lots of examples of green roofs, how to make them, which plants to use, the impct on the environment and a lot more. Although we have a different climate in Norway than these roofs were made for, there are definitely suggestions I find useful. I am working with architecture/construction, and will be using this book in my work.

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While this book covers a lot of ground, it never digs in very deeply. How about some specifics on green roof components or support systems for living walls? This book doesn't provide those kinds of details. Although it has directories of plants for roofs and walls, the descriptions are very sketchy and, for most of the species, it doesn't provide hardiness zones. You'll have to be familiar with them or do additional research just to determine if they'll survive in your climate. For green roof plants, take a look at the Snodgrass book on green roof plants instead. Planting Green Roofs and Living Walls is a good introduction but you'll need to look at other books that provide more detailed case studies.

After combing the internet, (and I went from top to bottom), I found there was just NO information on how to secure a Wisteria to a wall. The plant has a habit of growing 18 inch+ trunks, and destroys trellises it is climbing upon. It's no joke growing a Wisteria.Enter the book "Planting Green Roofs and Living Walls" By Nigel Dunnet and Noel Kingsbury. Some good ole boys from Germany who love to talk about vines and roof grass. Who would have thought there are German Hippies? Well, it takes a German Hippy to figure this stuff out. The book is first part - roofs, second part heavy vines. Most references in the book are related to Wisteria,which is why it works so well.I learned alot about what I needed. Great addition to the library for any vine gardener.

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Review

'O. S. Hawkins has 'broken the code' to bringing practical and powerful insights into the patterns and principles of Scripture. There's a reason that more than a million of his devotionals have been embraced by those who have discovered this insightful series.' -- Mike Huckabee, television commentator and former governor of Arkansas'True devotion to Christ draws us into the Bible and increases our love for the Word of God. That's what makes the Code series so powerful. Deeply biblical, relevant, and faithful--this series will greatly bless you, your friends, and your church.' -- R. Albert Mohler Jr., president of The Southern Baptist Theological Seminary'Too many devotionals are long on the thoughts of men and short on the wisdom of God. I endorse the entire Code series of devotionals from my friend O. S. Hawkins because they start with Scripture and keep the focus on the Lord.' -- Greg Laurie, senior pastor of Harvest Christian Fellowship'Whether on the football field or the field of life, you need a playbook. The entire Code series of devotionals is a great resource for my own spiritual growth. I read one of the Code books regularly in my own devotions and enthusiastically recommend them to my family, friends, and fans.' -- Roger Staubach, Hall of Fame quarterback and real estate developer'In my forty-five years in ministry, I have never seen a more desperate need for truly biblically wise counsel. Unfortunately, most of the books available are man-centered, which do not even provide temporary help. That is why I am so thankful that Dr. O. S. Hawkins penned the Code series. The questions that are asked in the Bible are the questions everyone is asking, and thank God the Code series gives us truly sustaining and uplifting answers. This book is a must for everyone. Read and reread it, and be eternally blessed.' -- Dr. Michael Youssef, senior pastor, Church of the Apostles, Atlanta, Georgia

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About the Author

For more than 20 years, O. S. Hawkins served pastorates at the First Baptist Church in Fort Lauderdale, Florida, and in Dallas, Texas. He is president of GuideStone Financial Resources, which serves 250,000 pastors, church staff, missionaries, doctors, and other workers of various Christian organizations with their retirement needs. He is the author of more than 40 books, which have sold more than 550,000 copies, including The Joshua Code and The Jesus Code, and preaches regularly at Bible conferences, evangelism conferences, and churches across the nation.

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Product details

Paperback: 96 pages

Publisher: Thomas Nelson (January 8, 2019)

Language: English

ISBN-10: 1400211484

ISBN-13: 978-1400211487

Product Dimensions:

4 x 0.2 x 6 inches

Shipping Weight: 2.2 ounces (View shipping rates and policies)

Average Customer Review:

5.0 out of 5 stars

2 customer reviews

Amazon Best Sellers Rank:

#17,665 in Books (See Top 100 in Books)

I have never reviewed a booklet before but this one looked very good. In The Easter Code: A 40-Day Journey to the Cross, the author has put together an excellent little devotional that begins with Ash Wednesday, then goes through the 40 days of Lent, then ends with the Resurrection.Each devotional follows Jesus on the journey to the cross. One thing I appreciate is that each devotional has a "Code Word" upon what to reflect on each day. For instance, one day it is "Cook", another "Loss", another day it is "Tears", and believe it or not... on Easter Sunday it is "Baseball!".Their is an Epilogue which provides a prayer of salvation at the end of the booklet. This would make an excellent and nonthreatening Easter gift for friends and family.The Easter Code was provided by the publisher for the sake of review but the opinions are my own.

Each two page spread in this booklet begins with a reflection on a theme followed by a "Code Word" and brief explanation for the reader to ponder, a "Passion Proclamation", which is a few verses from the Bible, and a short prayer. The book contains 40 sections, for each of the days of Lent, plus readings for Ash Wednesday and Easter Sunday, an introduction, and a epilogue.I like this book. The devotionals are short, but powerful, and I appreciate the suggestion of a "Code Word" to keep the lesson in mind all day. The size of the book, at around 4 by 6 inches, is perfect to tuck into a purse.I was planning on using this book with our family for our after supper devotions during Lent, and I probably will do that, but the addition of the code word makes this book more appropriate for morning reading, so just keep that in mind if you are an evening devo person.All proceeds from the book go to support Mission:Dignity, a fund that supports retired ministers who are living near the poverty level.If you're looking for an easy to read devotional to add a little more meaning to your Lenten season, The Easter Code is a good choice.I received this book for free from the publisher in exchange for my honest review.

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PDF Download , by Karl Sigmund

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File Size: 62813 KB

Print Length: 464 pages

Publisher: Basic Books; 1 edition (December 5, 2017)

Publication Date: December 5, 2017

Sold by: Hachette Book Group

Language: English

ASIN: B06XZJGX2W

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The book by Sigmund, Exact Thinking in Demanding Times, is a singular contribution to understanding the Vienna Circle. I recall reading Ayer back in the 1950s and trying to see this school of philosophy as an adjunct to scientific understanding. The mix of Mach, Wittgenstein, and others presented an alternative view of philosophical understandings. Having been educated in the scholastic metaphysical world, but becoming an Ockhamist as I became more technically educated, I was attracted to this collection of minds as they exchanged their ideas.Sigmund brings each of them to life, for better or worse. Having lived in Prague and travelling frequently to Vienna I often wondered how this group met, managed their flow of ideas, and in many ways transformed the way we think. I saw Vienna in the 21st Century as no reflection of what it had been during the time of the Vienna Circle.Remnants of their influence are in Popper, Wittgenstein, Kuhn, and to a degree even in Russel. Sigmund brings all of these people together in a highly readable and logical manner. One begins to better understand the group.Atoms exist! This was the first battle that set the groundwork for the ideas that came forth. Sigmund does a brilliant job of bringing this to the fore. It was Einstein in 1905 in his paper on Brownian motion who put forth the model that allowed for the calculation of the number of atoms in a mole, the Avogadro number. For Einstein, by the power of thought, he was able to set forth a theory whose demonstration would yield a verifiable Avogadro's number. Then using this Sigmund (see p 47) can weld together the battle between Mach and Boltzmann, which pre-dated Einstein and his brilliance, and which was between the disbeliever in the atom and the believer.Mach was in his disbelief in the atom a paradigm of the 19th century physicist, whose understanding of thermodynamics, such as enthalpy and Gibbs Free energy were constructs based on gross properties of a collective mass without any underlying structure. It was then Boltzmann whose understanding of the atom developed what we have in statistical thermodynamics based on fundamental physical constructs secured in the reality of the atom. Mach had to relent, almost. But the ability to predict and then measure, using what could be seen, became a cornerstone to the principals in this group. Sigmund does a splendid job of exposing this change and in doing so by explaining each individual and their interactions.Sigmund then in Chapter 4 starts the beginning of the Circle. The players such as Neurath and Hahn, post WW I characters which made for the flavor of post war Vienna. Then he introduces Schlick, whose participation will catalyze the Circle. Schlick was one who managed to bridge the world of Kant and Einstein, of the metaphysical and real. Schlick and Einstein struck up a friendship which helped both (see p 102). Schlick started the Circle, if such be the case, with the ability to idolize and promote such figures as Einstein, Hilbert, Planck and Russell (see p 108). Sigmund does a wonderful job in bringing all of these elements out in a highly readable and well flowing manner. Unlike many authors who present facts in an assaulting staccato manner, Sigmund presents his characters and their interactions and contributions in a symphonic manner, one building upon the other. That is what makes this a joy to read.The discussion by Sigmund on Heidegger on pp 156-157 is superb. It is the discussion of Heidegger and "the nothing". He does allude to the Davos lectures and does not mention the Cassirer debate of 1929. That would have been useful but perhaps a bit afar from the Circle discussions as Sigmund has them evolve.The discussions on the work of Neurath and Red Vienna and their use of images for propaganda purposes was also quite enlightening (see pp 180-181). This clearly was a blending of the Wittgenstein "picture theory" of language and the beginning of semiotic theory. Neurath exults pictures as a means to communicate, to propagandize, and Sigmund uses this as a sounding board for the Wittgenstein theories.On pp 210-212 the discussion of the excluded middle opens the door for Godel. Sigmund moves from physics, to philosophy to mathematics to logic, and back again, but the flow is smooth and connected.The best sentence in the book is on p 262:"A former schoolmate of Ludwig Wittgenstein had become the chancellor of Germany and he had no intention of stopping with this."This is the opening sentence but it lays out all that is happening at this time. No six degrees of separation in Vienna, brilliance and savagery often found themselves in the same coffeehouse.On p 294 there is the one and only mention of A J Ayer, the Brit whose works managed to popularize the Circle as well as its logical positivism. It would have been useful to have expanded this discussion a bit more for those of us whose initial introduction was through Ayer.In the later chapters Sigmund introduces Popper and Kuhn, Popper and his falsification construct and Kuhn and his paradigms. He also provides details on Godel up to his death, from starvation.Overall this is a brilliant work and worth reading for anyone interested in the intellectual culture of the first half of the twentieth century. This is Vienna when there were coffee houses and collections of intellectuals. To repeat, Sigmund has created a symphonic approach to blending the collection of intellects who circled one another at this time. This is one of the best descriptions of this place and time.

In the 1920s and 30s, a small group of philosophers, social scientists (although the title as we understand it did not exist then) and mathematicians met for a weekly discussion in a small room at the University of Vienna. The group called themselves the Vienna Circle and their goal was nothing less than to place philosophy on a firm scientific basis and exorcise it of its metaphysical, unscientific propositions. They called their philosophy logical positivism, and their patron saints were Bertrand Russell and Ludwig Wittgenstein. Moritz Schlick, Hans Hahn, Otto Neurath, Karl Menger and others were the founders and leading lights. Kurt Gödel was a frequent member while Karl Popper seemed to have carried out an unconsummated yearning to join the group.Mathematician Karl Sigmund tells the story of the Vienna Circle well in his book. It’s a mixed bag. On one hand, Sigmund is often quite good at capturing the milieu of Vienna between the wars and explaining the agenda of the circle. Turn of the century Vienna was an intellectual paradise. In spite of the looming crises effected by the forces of monarchism, anarchism and European power plays, Vienna in particular was a hotbed of activity in philosophy, physics, art, literature and psychology. Conversations in the famous Viennese cafes could go on for hours late into the night, with coffee mugs and equations littering the marble tables. Freud was revolutionizing the study of the unconscious, and Klimt was doing the same with art. David Hilbert - while not Viennese, a frequent visitor - was trying to axiomatize all of mathematics; Bertrand Russell was trying to do the same thing in England. The book treads on this territory crisply.Sigmund is also good at laying out the life and times of select thinkers of the era, including Ernst Mach who inspired the circle and Albert Einstein whose theories were enthusiastically propounded by its members. Wittgenstein was close to a demigod for the circle. He had made the limitations of philosophy apparent in his dense, sometimes profound, sometimes empty-sounding book Tractatus Logico Philosophicus. His famous last statement, “Whereof one cannot speak, thereof one must be silent”, was a rallying cry for several members of the Vienna Circle who took Wittgenstein’s maxim to mean that in order to verify one must often simply show something. In his work Wittgenstein had emphasized the so-called ‘picture theory of language’, and it seemed to apply well to the Vienna Circle's agenda: if you can actually see something it's very likely to be true. Wittgenstein was one of the strangest, most unpleasant and most egoistic men who ever lived (Freeman Dyson thought that ultimately, when his work had been subjected to critical analysis, he was a charlatan), and he rarely deigned to make contact with the circle except through one or two members. But the circle members sought to faithfully apply his philosophy not only in science but also in art and economics; for instance Neurath invented isotype, a way to communicate quantitative information rapidly through icons.One of the most ironic facts about the circle was that even as they applauded Russell and Hilbert’s programs to put all of mathematics (and possibly philosophy) on a firm axiomatic basis, they carried within their own ranks a subversive. In 1931, Kurt Gödel showed through his famous incompleteness theorems that Russell and Hilbert’s dream was doomed and that any consistent system of mathematics will always have axiomatically unprovable true statements in it. Interestingly, none of the members seem to have grasped the monumental significance of Gödel’s discovery for their own program; I suspect this was partly because almost no one seems to have possessed the mathematical firepower required to understand the details. Gödel himself was not the type to enthusiastically publicize his ideas, and only Johnny von Neumann seems to have understood their revolutionary nature when he first presented them.All of the activities of the Vienna Circle were carried out even as the world around them was gradually descending into “demented times”. While Sigmund does capture what was going on, I wish he had dwelt in more detail on the rise of the Nazis. It was one of the denizens of this crazy world, a frustrated philosophy student who was actually demented and who was jealous of an imaginary affair between his muse and Moritz Schlick, who finally shot and killed Schlick in 1936. By that time Hitler had already acquired power, and many of the circle’s Jewish members were wrapping up and fleeing. The circle disintegrated. Gödel who was not Jewish and was Austrian was still about to be conscripted into the German army when he became a German citizen because of the Anschluss; it was John von Neumann who likely saved his life by appealing to high authorities in the US and inviting him to a permanent position at the Institute for Advanced Study in Princeton.While informative, the book is uneven and sometimes frustrating to read, partly because there are so many ideas discussed in here whose significance is not clear, partly because Sigmund seems intent on inserting short biographies of even minor members of the group, and partly because much of the text seems to be translated literally from German into English (albeit with some help from Douglas Hofstadter). While this makes some of the writing witty and insightful, it can also make it opaque, maddeningly vague. As it stands, the narrative is a hodgepodge of different ideas and events about a magical time that is unlikely to materialize anytime soon. Ultimately the significance and legacy of the Vienna Circle is not entirely clear. Among its members, only Gödel reached the ranks of the most rarefied thinkers; Popper who also became well-known only ran circles around the circle. Others like the logician Rudolf Carnap or the mathematician Karl Menger (father of one of my graduate school professors) had productive and influential careers abroad, but this did not make the circle anywhere to being the equivalent of Plato’s Academy or Aristotle’s Lyceum. As far as I can tell, logical positivism does not feature prominently in today's philosophy classrooms.However, the circle did make one enduring contribution. In striving to constantly strip philosophy and thinking in general of messy and unrigorous paraphernalia, it urged everyone to keep on making rationality the centerpiece of their thinking. Especially in retrospect, when one considers the irrational madness which the world descended into during that time, this fact alone makes the Vienna Circle during its brief tenure a shining candle in the dark.

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