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Judge Leonard Kurtz presides over a Saturday-night poker game fifty weeks each year.
But this is no ordinary game--it begins at precisely seven p.m. and lasts exactly twelve hours,
and to sit at the table, each of the six players must have ten-thousand dollars in cash. But then, on
a warm summer night, five players are brutally murdered, victims of a single gunshot wound to
Veteran homicide detective Jack Dantzler is faced with the task of finding the person--or
persons--responsible for the crime. His initial questions are, which of the victims was the
primary target, and what is the name of the missing player? Was that player lucky, or could he be
As Dantzler begins to peel away the many layers of this baffling case, the answers he
finds are not what he expected. They put him on several different paths, including one that will
bring him face to face with the only murderer he has failed to catch.
The Poker Game proves once again why critics have consistently praised Tom Wallace
for his ability to "make his characters come alive," while adding that he has done "a great job of
creating a world-class detective in Dantzler."
Simply put: The Poker Game belongs on your must-read list.
The contemporary literature on self-deception was born out of Jean-Paul Sartre's work on bad faith-lying to oneself. As time has progressed, the conception of self-deception has moved further and further away from Sartre's conception of bad faith. In Self-Deception's Puzzles and Processes: A Return to a Sartrean View, Jason Kido Lopez argues that this departure is a mistake and that we should return to thinking about self-deception in a Sartrean fashion, in which we are self-deceived when we intentionally use the strategies and methods of interpersonal deception on ourselves. Since literally tricking ourselves cannot work-we will always see through our own self-deception, after all-self-deception merely consists of the attempt to trick ourselves in this way. Other scholars have rejected this notion of self-deception historically, dismissing it as paradoxical. Lopez argues first that it isn't paradoxical, and he further suggests that moving away from this notion of self-deception has caused the contemporary literature on the topic to be littered with disparate and conflicting theories. Indeed, there are a great many ways to avoid the allegedly paradoxical Sartrean notion of self-deception, and the resulting plethora of accounts lead to a fragmented picture of self-deception. If, however, the Sartrean view isn't paradoxical, then there was no need for the host of contradictory theories and most researchers on self-deception have missed what was originally so intriguing about self-deception: that it, like bad faith, is the process of literally trying to trick oneself into believing what is false or unwarranted. Self-Deception's Puzzles and Processes will be of great interest to students and scholars of epistemology, philosophy of mind, psychology, and continental philosophy, and to anyone else interested in the problems of self-deception.
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