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The Artful Baker: Extraordinary Desserts from an Obsessive Home Baker
Book
A collection of more than 100 extraordinary desserts--all with photos and meticulous...
Joey Santiago recommended Highway to Hell by AC/DC in Music (curated)
ClareR (6225 KP) rated The Devil You Know: Stories of Human Cruelty and Compassion in Books
Jun 22, 2021
The Devil You Know is a series of case studies of some of the patients that Dr Gwen Adshead has worked with in her role as a forensic psychiatrist. I don’t know quite what I expected from this: perhaps a dry, academic-type book. It was nothing at all like that. It’s a book full of compassion for the terrible mistakes, acts and choices that these people have made. And this is what’s made clear in this book: we (or rather, I) have always been led to believe that people who murder, stalk or destroy others lives are sub-human, have no empathy, no guilt or reasons for their actions. But there are those who have made terrible, unforgivable, life-changing decisions and must now live with those choices. Some are wracked with guilt, others aren’t.
It’s really interesting to read about this diverse group of people - they were in Broadmoor, secure prisons or units, and some had been released back into society and were experiencing the world again after serving their sentences.
If you’ve always wondered what motivates people to commit violent crimes, then this is, in part, the book for you. I found it quite reassuring to know that there are people like Dr Adshead out there who listen to perpetrators of crime, who want to learn what it is that causes them to make that fatal decision. I found the part about early childhood neglect and abuse and its impact on brain development particularly interesting (I work in Early Years), and the fact that it is potentially within society’s power to prevent crime before it has even been thought about was sobering.
I could go on, but I won’t. Just to say that I found this whole book fascinating - it’s such a well-written, accessible and interesting read.
Many thanks to The Pigeonhole for serialising this, and to Gwen Adshead and Eileen Horne for reading along with the Pigeons!
It’s really interesting to read about this diverse group of people - they were in Broadmoor, secure prisons or units, and some had been released back into society and were experiencing the world again after serving their sentences.
If you’ve always wondered what motivates people to commit violent crimes, then this is, in part, the book for you. I found it quite reassuring to know that there are people like Dr Adshead out there who listen to perpetrators of crime, who want to learn what it is that causes them to make that fatal decision. I found the part about early childhood neglect and abuse and its impact on brain development particularly interesting (I work in Early Years), and the fact that it is potentially within society’s power to prevent crime before it has even been thought about was sobering.
I could go on, but I won’t. Just to say that I found this whole book fascinating - it’s such a well-written, accessible and interesting read.
Many thanks to The Pigeonhole for serialising this, and to Gwen Adshead and Eileen Horne for reading along with the Pigeons!
Cheats - Mobile Cheats for iOS Games
Reference and Games
App
Cheats for the top iOS titles. With new games are added on a regular basis! This ultimate app is...
Richard D. James Album by Aphex Twin
Album
A native of Cornwall, Richard James is obsessed with the mechanics of music making: As a kid, he...
The Travelling Bag: And Other Ghostly Stories
7.0
Rate It
Book
From the foggy streets of Victorian London to the eerie perfection of 1950s suburbia, the everyday...
fiction horror
Fashionably Forever After (Hot Damned Series, Book 10)
10.0
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Book
A movie deal for the Devil’s autobiography slash romance? Priceless. Maybe I should choose...
Paranormal PNR demons vampires
Debbiereadsbook (1753 KP) rated Rescued by the Rakish Lord in Books
May 6, 2026
thoroughly enjoyable read
Independent reviewer for Archaeolibrarian, I was gifted my copy of this book.
Selina comes face to face with a devil in a suit, and she wants to know more. Society says she should have married by now, but leaving her beloved father isn't an option. But Deveril keeps popping up and she keeps hearing all about his sordid history. Can't they just be friends?
Ok, here's the thing! I knew, *KNEW* this was a Mills and Boon book going in, so I knew it was going to be clean and I still jumped in. I fully expected to not like it very much but actually, it really was just the book I needed at this point in the queue!
I loved that Selina knew she wasn't supposed to be out alone, but at 25, she was nearly classed as a spinster. Meeting Deveril was a breath of much needed fresh air, but she was scared, and rightly so since Deveril has a reputation as a ladies man, a love them and leave them type, but he does tend to stick to the young widows. Both Selina and Deveril were flaunting the rules of the time and I liked how they managed to circumnavigate them.
The suitor who manages to get them stranded needed a serious wake up call, even now, you don't do that! But I loved that Deveril had an option for Selina to keep her reputation intact.
She confuses him, she really does and no one has touched his heart the way Selina does, since his fiance died weeks before their wedding, years ago.
So, yes, it's clean, with some mild peril for Selina. It's not dark, or deadly. Nor steamy or smexy. There is no modern swearing. Full of all the rules of the time, though and I absolutely needed it at this point.
So, 4 thoroughly enjoyable, but not quite my usual reads, stars
*same worded review will appear elsewhere
Selina comes face to face with a devil in a suit, and she wants to know more. Society says she should have married by now, but leaving her beloved father isn't an option. But Deveril keeps popping up and she keeps hearing all about his sordid history. Can't they just be friends?
Ok, here's the thing! I knew, *KNEW* this was a Mills and Boon book going in, so I knew it was going to be clean and I still jumped in. I fully expected to not like it very much but actually, it really was just the book I needed at this point in the queue!
I loved that Selina knew she wasn't supposed to be out alone, but at 25, she was nearly classed as a spinster. Meeting Deveril was a breath of much needed fresh air, but she was scared, and rightly so since Deveril has a reputation as a ladies man, a love them and leave them type, but he does tend to stick to the young widows. Both Selina and Deveril were flaunting the rules of the time and I liked how they managed to circumnavigate them.
The suitor who manages to get them stranded needed a serious wake up call, even now, you don't do that! But I loved that Deveril had an option for Selina to keep her reputation intact.
She confuses him, she really does and no one has touched his heart the way Selina does, since his fiance died weeks before their wedding, years ago.
So, yes, it's clean, with some mild peril for Selina. It's not dark, or deadly. Nor steamy or smexy. There is no modern swearing. Full of all the rules of the time, though and I absolutely needed it at this point.
So, 4 thoroughly enjoyable, but not quite my usual reads, stars
*same worded review will appear elsewhere
Merissa (13997 KP) rated Duron (Assassin's To Order #3) in Books
Jul 21, 2023
DURON is the third book in the Assassin's To Order series, continuing to delight.
Duron is the one who has lingered on Marvin, knowing he wasn't his but still... It turns out that it wasn't Marvin he wanted, but the closeness and affection he'd never had before. And Beaumont brings that in spades.
Oh, man. These two are delightful. Both are so protective of each other and find each so sexy that no furniture is safe! I loved how Beaumont was an alligator shifter. There aren't many cold-blooded reptile shifter stories and I loved this one. As for Duron, he's a hybrid, housing a multitude of animals who all play their own part.
They meet in Paraguay as they try to help Ben's brothers in hunting down the Devil. It became obvious early on just who he was, but the emotional devastation was no less for knowing! Beaumont about killed me with his reactions, and Duron was perfect in allowing him time - plus his own special way of helping!
I am absolutely loving this duo of authors. Each time, they produce the highest quality of writing and fresh storylines that keep my interest from the very beginning. The only downside - if you can call it that - is that I would recommend reading the Tangled in Tentacles series first, just to get a grounding of what has happened to this point, followed by the first and second books in this series. No, it's not absolutely necessary to do so, but you're missing out on some amazing stories and backgrounds if you don't.
Absolutely brilliant and HIGHLY recommended by me.
** same worded review will appear elsewhere **
* A copy of this book was provided to me with no requirements for a review. I voluntarily read this book, and the comments here are my honest opinion. *
Merissa
Archaeolibrarian - I Dig Good Books!
Jul 17, 2023
Duron is the one who has lingered on Marvin, knowing he wasn't his but still... It turns out that it wasn't Marvin he wanted, but the closeness and affection he'd never had before. And Beaumont brings that in spades.
Oh, man. These two are delightful. Both are so protective of each other and find each so sexy that no furniture is safe! I loved how Beaumont was an alligator shifter. There aren't many cold-blooded reptile shifter stories and I loved this one. As for Duron, he's a hybrid, housing a multitude of animals who all play their own part.
They meet in Paraguay as they try to help Ben's brothers in hunting down the Devil. It became obvious early on just who he was, but the emotional devastation was no less for knowing! Beaumont about killed me with his reactions, and Duron was perfect in allowing him time - plus his own special way of helping!
I am absolutely loving this duo of authors. Each time, they produce the highest quality of writing and fresh storylines that keep my interest from the very beginning. The only downside - if you can call it that - is that I would recommend reading the Tangled in Tentacles series first, just to get a grounding of what has happened to this point, followed by the first and second books in this series. No, it's not absolutely necessary to do so, but you're missing out on some amazing stories and backgrounds if you don't.
Absolutely brilliant and HIGHLY recommended by me.
** same worded review will appear elsewhere **
* A copy of this book was provided to me with no requirements for a review. I voluntarily read this book, and the comments here are my honest opinion. *
Merissa
Archaeolibrarian - I Dig Good Books!
Jul 17, 2023
Cody Cook (8 KP) rated A Black Theology of Liberation in Books
Jun 29, 2018
James Cone is considered to be the founder of Black Liberation Theology, a variant of the Liberation Theology movement most widely connected with South American theologian Gustavo Gutierrez. Liberation Theology emphasizes those biblical concerns that white European flavored Christianity has often looked over– concerns like justice and liberation for the oppressed and downtrodden (Luke 4:16-21, Matthew 25:31-45, etc.). Though these emphases are quite important, in Liberation movements, they can often drown out other, extremely vital, elements of the Christian faith, as they clearly do in Cone’s Black Liberation Theology.
One major issue for Cone is one of authority. The experience of one group of people (the oppressed) becomes equivalent with universal truth, and not simply an important concern in Christian theology. In other words, Cone makes his own experience the judge of who God is and what God is for. While “white” (a term used by Cone not so much to reflect skin color but an oppressor mentality) Christianity commits this grave error without realizing it, Cone does so with full knowledge. So, for instance, while a conservative “white” theologian would say that his own views and actions *should* be directed by the scripture (whether or not he does in fact direct them by this standard), Cone makes the judgement of the oppressed black community the ultimate truth for them– and if mass violence against whites is decided by the group as the best means to effect their liberation, so be it. Cone explicitly distances himself from the approach of King, identifying more with the violence-prone philosophy of the Nation of Islam as propounded by Malcolm X. If someone criticizes his approach, he seems to assume that they’re doing so as a “white” oppressor and should be ignored– an oppressor has no moral right to question the rightness or wrongness of the actions of the people he is oppressing. This of course ignores the criticisms of violence, even from the oppressed, of black Christians like Martin Luther King Jr., Desmond Tutu, etc. Cone is also unfortunately either unfamiliar with or unconvinced by pacifist Christian claims to be committed to peaceful action, since he equates non-violence with inaction and acquiescence. While he is absolutely correct in seeing liberation as an important theme in the Christian faith, he, like “white” religionists, allows his own experience and emotions to determine what is right and wrong to the point of supporting evil in the interest of what he feels is best for his community. However, what can’t be said of Cone’s position on violence is that it is radical, because it is emphatically not. The political heroes of most white Americans are men who used violence to gain political autonomy. Thus, it is not radical for black men and women to look up to figures like Malcolm X and James Cone who advocate doing the same thing if it seems necessary for freedom and self-determination; it is merely status quo. The problem is that Jesus calls all men and women, regardless of color, to rise above the status quo and the myth of redemptive violence.
Seizing on that point, one major problem with Cone’s view of violent revolution is that when oppressed people rise up through violence, they become the oppressor– co-opting the tools of oppression and dehumanization. “Blacks” become “white” through the use of violence. Cone seems unaware of (doubtful) or unaffected by the history of the Bolshevik, Cuban, or French revolutions, wherein the oppressed quickly became the oppressors and became twofold more a child of hell than their oppressors. His view also reshapes Nat Turner, the slave who claimed to have been directed by God to murder white women and children, into an unqualified hero. Cone’s system re-establishes and re-affirms oppression– it does not end it.
For Cone, God is black and the devil is white, because God supports the oppressed and the devil supports the oppressor. But in so closely identifying God with blackness, the actions of those in the black community are now above being questioned, just like the actions of white enslavers were, according to them, above being questioned because they aligned themselves with God and those whom they oppressed with the devil.
What Cone is really trying to get at is that since Jesus supports the cause of the oppressed, the oppressor must so distance himself from his oppressor identity that he becomes indistinguishable from the oppressed– willing to suffer along with them– if he is to be Christ-like. In other words, the “white” must become “black.” Cone says that God can’t be colorless where people suffer for their color. So, where blacks suffer God is black. Taking this logic, which is indeed rooted in Scripture, where the poor suffer, God is poor. Where babies are killed in the womb, God is an aborted baby. Where gay people are bullied, God is gay. It is our obligation to identify with the downtrodden, because that’s what Jesus did. Paul, quoting a hymn of the church about Jesus, puts it this way:
“In your relationships with one another, have the same mindset as Christ Jesus:
‘Who, being in very nature God,
did not consider equality with God something to be used to his own advantage;
rather, he made himself nothing
by taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
by becoming obedient to death—
even death on a cross!'”
–Philippians 2:5-8
Jesus not only gives up his power to express love to the powerless by identifying with them, He also takes on their sin and suffers with and for them. This is the essence of the gospel, and it often gets lost when we translate it into our daily lives. For Cone, this important truth gets lost in the banner of black militantism and the cycle of violence. For so many American Christians, it gets lost when they reduce the political nature of Christianity to scolding those whose private expression of morality doesn’t line up with theirs. We refuse to identify with sinners (which is a category we all fit into) in love.
One major issue for Cone is one of authority. The experience of one group of people (the oppressed) becomes equivalent with universal truth, and not simply an important concern in Christian theology. In other words, Cone makes his own experience the judge of who God is and what God is for. While “white” (a term used by Cone not so much to reflect skin color but an oppressor mentality) Christianity commits this grave error without realizing it, Cone does so with full knowledge. So, for instance, while a conservative “white” theologian would say that his own views and actions *should* be directed by the scripture (whether or not he does in fact direct them by this standard), Cone makes the judgement of the oppressed black community the ultimate truth for them– and if mass violence against whites is decided by the group as the best means to effect their liberation, so be it. Cone explicitly distances himself from the approach of King, identifying more with the violence-prone philosophy of the Nation of Islam as propounded by Malcolm X. If someone criticizes his approach, he seems to assume that they’re doing so as a “white” oppressor and should be ignored– an oppressor has no moral right to question the rightness or wrongness of the actions of the people he is oppressing. This of course ignores the criticisms of violence, even from the oppressed, of black Christians like Martin Luther King Jr., Desmond Tutu, etc. Cone is also unfortunately either unfamiliar with or unconvinced by pacifist Christian claims to be committed to peaceful action, since he equates non-violence with inaction and acquiescence. While he is absolutely correct in seeing liberation as an important theme in the Christian faith, he, like “white” religionists, allows his own experience and emotions to determine what is right and wrong to the point of supporting evil in the interest of what he feels is best for his community. However, what can’t be said of Cone’s position on violence is that it is radical, because it is emphatically not. The political heroes of most white Americans are men who used violence to gain political autonomy. Thus, it is not radical for black men and women to look up to figures like Malcolm X and James Cone who advocate doing the same thing if it seems necessary for freedom and self-determination; it is merely status quo. The problem is that Jesus calls all men and women, regardless of color, to rise above the status quo and the myth of redemptive violence.
Seizing on that point, one major problem with Cone’s view of violent revolution is that when oppressed people rise up through violence, they become the oppressor– co-opting the tools of oppression and dehumanization. “Blacks” become “white” through the use of violence. Cone seems unaware of (doubtful) or unaffected by the history of the Bolshevik, Cuban, or French revolutions, wherein the oppressed quickly became the oppressors and became twofold more a child of hell than their oppressors. His view also reshapes Nat Turner, the slave who claimed to have been directed by God to murder white women and children, into an unqualified hero. Cone’s system re-establishes and re-affirms oppression– it does not end it.
For Cone, God is black and the devil is white, because God supports the oppressed and the devil supports the oppressor. But in so closely identifying God with blackness, the actions of those in the black community are now above being questioned, just like the actions of white enslavers were, according to them, above being questioned because they aligned themselves with God and those whom they oppressed with the devil.
What Cone is really trying to get at is that since Jesus supports the cause of the oppressed, the oppressor must so distance himself from his oppressor identity that he becomes indistinguishable from the oppressed– willing to suffer along with them– if he is to be Christ-like. In other words, the “white” must become “black.” Cone says that God can’t be colorless where people suffer for their color. So, where blacks suffer God is black. Taking this logic, which is indeed rooted in Scripture, where the poor suffer, God is poor. Where babies are killed in the womb, God is an aborted baby. Where gay people are bullied, God is gay. It is our obligation to identify with the downtrodden, because that’s what Jesus did. Paul, quoting a hymn of the church about Jesus, puts it this way:
“In your relationships with one another, have the same mindset as Christ Jesus:
‘Who, being in very nature God,
did not consider equality with God something to be used to his own advantage;
rather, he made himself nothing
by taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
by becoming obedient to death—
even death on a cross!'”
–Philippians 2:5-8
Jesus not only gives up his power to express love to the powerless by identifying with them, He also takes on their sin and suffers with and for them. This is the essence of the gospel, and it often gets lost when we translate it into our daily lives. For Cone, this important truth gets lost in the banner of black militantism and the cycle of violence. For so many American Christians, it gets lost when they reduce the political nature of Christianity to scolding those whose private expression of morality doesn’t line up with theirs. We refuse to identify with sinners (which is a category we all fit into) in love.