The authors investigate a continuous time, probability measure-valued dynamical system that describes the process of mutation-selection balance in a context where the population is infinite, there may be infinitely many loci, and there are weak assumptions on selective costs. Their model arises when they incorporate very general recombination mechanisms into an earlier model of mutation and selection presented by Steinsaltz, Evans and Wachter in 2005 and take the relative strength of mutation and selection to be sufficiently small. The resulting dynamical system is a flow of measures on the space of loci. Each such measure is the intensity measure of a Poisson random measure on the space of loci: the points of a realization of the random measure record the set of loci at which the genotype of a uniformly chosen individual differs from a reference wild type due to an accumulation of ancestral mutations. The authors' motivation for working in such a general setting is to provide a basis for understanding mutation-driven changes in age-specific demographic schedules that arise from the complex interaction of many genes, and hence to develop a framework for understanding the evolution of aging.
In this book, David Patterson sets out to describe why Jews must live -- but especially think -- in a way that is distinctly Jewish. For Patterson, the primary responsibility of post-Holocaust Jewish thought is to avoid thinking in the same categories that led to the attempted extermination of the Jewish people. The Nazis, he says, were not anti- Semitic because they were racists; they were racists because they were anti-Semitic, and their anti-Semitism was furthered by a Western ontological tradition that made God irrelevant by placing the thinking ego at the center of being. If the Jewish people, in their particularity, are "chosen" to attest to the universal "chosenness" of every human being, then each human being is singled out to assume an absolute responsibility to and for all human beings. And that, Patterson says, is why the anti-Semite hates the Jew: because the very presence of the Jew robs him of his ego and serves as a constant reminder that we are all forever in debt, and that redemption is always yet to be. Thus the Nazis, before they killed Jewish bodies, were compelled to murder Jewish souls through the degradations of the Shoah. But why is the need for a revitalized Jewish thought so urgent today? It is not only because modern Jewish thought, hoping to accommodate itself to rational idealism, is thereby obliged to put itself in league with postmodernists who "preach tolerance for everything except biblically based religion, beginning with Judaism," and who effectively call on Jews, as fellow "citizens of the global village," to disappear. It is also because without the Jewish reality of Jerusalem, there is only the Jewish abstraction of Auschwitz, for in Auschwitz the Jews were murdered not as husbands and wives, parents and children, but as efficiently numbered units. If the Jews, Patterson claims, are not a people set apart by "a Voice that is other than human," then the Holocaust can never be understood as evil rather than simply immoral. With Open Wounds, Patterson aims to make possible a religious response to the Holocaust. Post-Holocaust Jewish thinking, confronting the work of healing the world -- of tikkun haolam -- must recover not just Jewish tradition but also the category of the holy in human beings' thinking about humanity.
David Brodsky uses form and source criticism to date Massekhet Kallah and the first two chapters of Kallah Rabbati - which form a commentary on Massekhet Kallah - to the mid-amoraic period (circa late third and early fifth centuries CE respectively), and to locate their redaction in Babylonia. This makes these two sources the only known rabbinic texts whose final redaction took place in Babylonia during the amoraic period, and establishes them as the closest extant relatives of the Babylonian Talmud. Parallels between these two sources and the Babylonian Talmud elucidate the nature of oral transmission and of the redactional processes of Babylonian rabbinic material during this critical period, and, thereby, of the Babylonian Talmud itself. In addition, the author deciphers Massekhet Kallah's peculiar asceticism: a concern with men's inappropriate use of or interactions with their wives, charity, vows, and even with the group's own transmitted traditions. Massekhet Kallah fears the physical and at times cosmic effects of such inappropriate behavior. Brodsky finds that these items were all deemed consecrated, removed from the realm of normal interaction. To have mundane interaction with them was a powerful and dangerous act. Brodsky explores the fascinating gender and theological implications of this unique asceticism.
This book articulates a deeper understanding of the phenomenon of Jew hatred as a metaphysical aspect of the human soul. Proceeding from the Jewish thinking that the anti-Semites oppose, David Patterson argues that anti-Semitism arises from the most ancient of temptations, the temptation to be as God, and thus to flee from an absolute accountability to and for the other human being.
Drawing on more than three hundred Hebrew roots, the author shows that Jewish thought employs Hebrew concepts and categories that are altogether distinct from those that characterize the Western speculative tradition. Among the key categories that shape Jewish thought are holiness, divinity, humanity, prayer, responsibility, exile, dwelling, gratitude, and language itself. While the Hebrew language is central to the investigation, the reader need not have a knowledge of Hebrew in order to follow it. Essential reading for students and scholars of Judaism, this book will also be of value to anyone interested in the categories of thinking that form humanity's ultimate concerns.
A magisterial project: a dual biography of the preeminent figures of Judeo–Christian civilization overturning conventional views of Moses and Jesus as humble men of faith. By reanimating the biographies of Moses and Jesus in their historical context, Rosenberg reads their narrative as a cultural—rather than religious—endeavor. He charges that Moses and Jesus were "educated" men, steeped in the literature and scholarship of their day. There were no old or new testaments for them, only a long history of writing and writers. When scholars and clergy quote Moses and Jesus, they routinely neglect to inform us that Jesus is quoting the Hebrew Bible, often in the manner that Moses quoted Egyptian medical texts. The remarkable ability of both men to recall and transform a wide range of sources is overlooked. Where did they get these profound educations? Part biography, part critical analysis, An Educated Man challenges us to envision what defines "an educated man or woman" today—and how understanding religious history is crucial to it. Rosenberg offers a sympathetic approach to why we need Judeo–Christianity—and ultimately convinces us that the life of Jesus is unthinkable without the model of Moses before him.
Applying the classic teachings of Judaism, Connected Capitalism is an empowering call to fix what is currently broken in our social, political, and economic spaces.
How Jews and Christians Interpret Their Sacred Texts is a comparative textual study that demonstrates the connections between the Hebrew Scriptures, sacred to both Judaism and Christianity, and the Jewish Talmud and Christian New Testament, which respectively became the bases for all modern systems of the two faiths. Even as official interpretations changed from "plain sense" to more elaborate explications, commentators in both faith systems continued to hold to the position that their conclusions were not only based firmly upon the initial authoritative text, but were in fact the natural extension and continuation of it. To describe these classical and early post-classical appropriations, Isbell discusses the "transvaluation" of texts, or efforts to retain the core values of authoritative sacred texts that are bound to specific times and situations while seeking to extrapolate from these ancient documents meanings that are relevant to current faith and praxis. As Isbell shows, transvaluation presupposes both the freedom and the necessity of reinterpreting perceived timeless teachings in light of historical, theological, sociological, and political developments that occurred long after the composition of the texts themselves.
V. 1. David Birnbaum's God and Evil is a major theological study which systematically confronts the philosophical problem of evil, and the Holocaust in particular. It presents an extensively researched and comprehensive review of the subject. In a clearly presented and readable exposition, Birnbaum then proposes a refreshing and powerful formulation. Combining modern and classic, rationalist and mystic themes, Birnbaum's proposed solution to the ancient problem of evil is perhaps the most elegant to appear in modern times. Though proceeding from a Jewish context, Birnbaum's compelling presentation and original synthesis will be of considerable value to adherents of all Western religions. God and Evil has been acclaimed by philosophers and theologians of all faiths. V. 2. This is a highly intuitive work attempting to advance our speculative conjecture about the cosmos but fully comporting to our knowledge of the spectrum of various realities, across the sciences, both physical and social. The work is written within a Jewish context, but its motifs are universal. If the construct proposed herein proves to stand the test of time, mainstream Jewish philosophy and theology will comport to its contours and other belief systems will find ways to accommodate its assertions. -- Amazon.com.
This book is a history, an indictment, a lament, and an appeal, focusing on the messianic trend in Lubavitch hasidism. It records the shattering of one of Judaism's core beliefs and the remarkable equanimity with which the standard-bearers of Orthodoxy have allowed it to happen. This is a development of striking importance for the history of religions, and it is an earthquake in the history of Judaism. David Berger describes the unfolding of this historic phenomenon and proposes a strategy to contain it.
In this book, David Patterson sets out to describe why Jews must live -- but especially think -- in a way that is distinctly Jewish. For Patterson, the primary responsibility of post-Holocaust Jewish thought is to avoid thinking in the same categories that led to the attempted extermination of the Jewish people. The Nazis, he says, were not anti- Semitic because they were racists; they were racists because they were anti-Semitic, and their anti-Semitism was furthered by a Western ontological tradition that made God irrelevant by placing the thinking ego at the center of being. If the Jewish people, in their particularity, are "chosen" to attest to the universal "chosenness" of every human being, then each human being is singled out to assume an absolute responsibility to and for all human beings. And that, Patterson says, is why the anti-Semite hates the Jew: because the very presence of the Jew robs him of his ego and serves as a constant reminder that we are all forever in debt, and that redemption is always yet to be. Thus the Nazis, before they killed Jewish bodies, were compelled to murder Jewish souls through the degradations of the Shoah. But why is the need for a revitalized Jewish thought so urgent today? It is not only because modern Jewish thought, hoping to accommodate itself to rational idealism, is thereby obliged to put itself in league with postmodernists who "preach tolerance for everything except biblically based religion, beginning with Judaism," and who effectively call on Jews, as fellow "citizens of the global village," to disappear. It is also because without the Jewish reality of Jerusalem, there is only the Jewish abstraction of Auschwitz, for in Auschwitz the Jews were murdered not as husbands and wives, parents and children, but as efficiently numbered units. If the Jews, Patterson claims, are not a people set apart by "a Voice that is other than human," then the Holocaust can never be understood as evil rather than simply immoral. With Open Wounds, Patterson aims to make possible a religious response to the Holocaust. Post-Holocaust Jewish thinking, confronting the work of healing the world -- of tikkun haolam -- must recover not just Jewish tradition but also the category of the holy in human beings' thinking about humanity.
Of all the qualitative research methods, none has provoked more interest among nurses than phenomenological research. As part of Pam Brink′s nuts and bolts series on research methods for nurses, this volume will provide a much-needed introduction to this methodology, including discussions on site-access, preparation, proposal-writing, ethical issues, data collections, bias reduction, data analysis, and research publication.
Through studies of works by three composers, this text seeks to demonstrate that 'assimilating Jewish music' is as much a process audiences themselves engage in when they listen to Jewish music as it is something critics and musicologists do when they write about it.
In examining the recorded memoirs of fifty Holocaust survivors, David Patterson draws on the teaching of the sacred texts of Jewish tradition and the philosophy of Emil Fackenheim and Emmanuel Levinas. That memory, he argues, serves three purposes for Jews struggling to recover after the Holocaust. First, a recovery of tradition: Not only was the body of Israel targeted for destruction, but also its very soul, as that soul was defined by God, Torah, and sacred history. Second, a recovery from an illness: These Jews suffer from the illness of indifference that plagued heaven and earth throughout the event. Third, these memoirs reveal the open-ended nature of recovery as a process that has no resolution: The survivors emerge from the camps, but the camps stay with the survivors and cast their shadow over the world. Readers are transformed into witnesses who face a never-ending process of remembrance, for the sacred, in spite of indifference.
David Lucking sees Shakespeare’s plays as negotiating tensions between a number of alternative, and sometimes mutually antagonistic perspectives. Some of these perspectives are associated with particular languages, cultures and texts, while others involve philosophical issues such as the nature of personal ontology and distinctions between reality and dream, being and nothingness. In elaborating his insights Lucking draws extensive comparisons with Lucretius’ De Rerum Natura, and between Sophocles’ Theban plays and King Lear, and he also pays close attention to A Midsummer Night’s Dream, Henry V, Julius Caesar, Hamlet, and Antony and Cleopatra. Re-assessing a wide range of earlier commentary, his nine essays confirm the lasting value of apposite contextualization in tandem with detailed close reading.
Judaism isn’t a race or even a particular culture or ethnic group. There are about 13 or 14 million Jews spread around the world, including about 6 million in the United States and about 5 million in Israel – so Judaism clearly isn’t “a nation.” So what does it mean to be Jewish? Here are the basics: Being Jewish (being “a Jew”) means you’re a Member of the Tribe (an M-O-T). The tribe started with a couple named Abraham and Sarah about 4,000 years ago, it grew over time, and it’s still here today. You can become part of the Jewish tribe in two ways: By being born to a Jewish mother or joining through a series of rituals (called converting). Judaism is a set of beliefs, practices, and ethics based on the Torah. You can practice Judaism and not be Jewish, and you can be a Jew and not practice Judaism. Whether you're interested in the religion or the spirituality, the culture or the ethnic traditions, Judaism For Dummies explores the full spectrum of Judaism, dipping into the mystical, meditative, and spiritual depth of the faith and the practice. In this warm and welcoming book, you'll find coverage of Orthodox Jews and breakaway denominations Judaism as a daily practice The food and fabric of Judaism Jewish wedding ceremonies Celebrations and holy days 4,000 years of pain, sadness, triumph, and joy Great Jewish thinkers and historical celebrities Jews have long spread out to the corners of the world, so there are significant Jewish communities on many continents. Judaism For Dummies offers a glimpse into the rituals, ideas, and terms that are woven into the history and everyday lives of Jewish people as near as our own neighborhoods and as far-reaching as across the world.
Is it really possible to connect with God? Can we find spirituality in Judaism? The answer to both these questions is yes. Traditionally, Judaism teaches that we connect with God through the performance of the commandments, the mitzvot (from the Aramaic word tzavta meaning connection). But what if we are not mitzvah-observant in the traditional ways? Can we still experience a palpable closeness to God and have a sense that we are all connected as one? To this question, our sages also answer yes. Through the meditative quieting of the mind, we can directly experience that “still small voice.” It is the awesome voice of infinite intelligence that created and upholds our world with compassion and justice. When we repeatedly experience it, we enliven its qualities into our lives; we “walk in God’s ways.” When we do so, we uplift not only ourselves, but the world around us.
This critical study traces the development of the literary forms and conventions of the Babylonian Talmud, or Bavli, analyzing those forms as expressions of emergent rabbinic ideology. The Bavli, which evolved between the third and sixth centuries in Sasanian Iran (Babylonia), is the most comprehensive of all documents produced by rabbinic Jews in late antiquity. It became the authoritative legal source for medieval Judaism, and for some its opinions remain definitive today. Kraemer here examines the characteristic preference for argumentation and process over settled conclusions of the Bavli. By tracing the evolution of the argumentational style, he describes the distinct eras in the development of rabbinic Judaism in Babylonia. He then analyzes the meaning of the disputational form and concludes that the talmudic form implies the inaccessibility of perfect truth and that on account of this opinion, the pursuit of truth, in the characteristic talmudic concern for rabbinic process, becomes the ultimate act of rabbinic piety.
Drawing on more than three hundred Hebrew roots, the author shows that Jewish thought employs Hebrew concepts and categories that are altogether distinct from those that characterize the Western speculative tradition. Among the key categories that shape Jewish thought are holiness, divinity, humanity, prayer, responsibility, exile, dwelling, gratitude, and language itself. While the Hebrew language is central to the investigation, the reader need not have a knowledge of Hebrew in order to follow it. Essential reading for students and scholars of Judaism, this book will also be of value to anyone interested in the categories of thinking that form humanity's ultimate concerns.
Tradition in the Public Square collects key essays by David Novak, one of the world's leading contemporary Jewish thinkers. Novak's insightful writings in this reader address the inextricable relationship between philosophical and theological matters and present the implications of his philosophical theology for social ethics and theo-politics. "One of the marks -- perhaps the most important mark -- of a great thinker is the ability to respond to the conditions and problems of one's time by changing the terms of the conversation. By this standard, David Novak ranks as one of the great American theologians of our time. His work, a response to the primary issue confronting modern Judaism -- namely, what it means to be a part of Western culture yet separate from its secularized form of life -- has helped to make Jewish theology and philosophy thriving fields in North American university life." -- from the introduction
Framing Iberia is a study of medieval Iberian culture observed through the lens of the frametale, a type of story collection cultivated by medieval Iberian authors in several languages. Its best known examples outside of Iberia are Chaucer’s Canterbury Tales, Boccaccio’s Decameron, and the Thousand and One Nights. In Framing Iberia the author relocates the Castilian classics El Conde Lucanor and El Libro de buen amor within a literary tradition that includes works in Arabic, Hebrew, Latin, and Romance. In doing so, he draws on current critical theory and cultural studies in reevaluating how the multicultural society of medieval Iberia is reflected in its narrative literature. Winner of the 2009 La corónica International Book Award for scholarship in Medieval Hispanic Languages, Literatures, and Cultures. Also available in paperback ISBN 978 9004 20589 5
Today, many people from all faiths are exploring the Kabbalah. What was once contoversial and esoteric teachings from midieval Jewish mystics now is becoming one of the latest spiritual trends sweeping across America. The book has a completely revised introduction and several substantially revised chapters, making key ideas less abstract and more comprehensible to readers, and now includes a section called the 10 Main Conceptual Principles.
The Jewish study of Jesus has made enormous strides within the last two hundred years. Virtually every aspect of the life of Jesus and related themes have been analyzed and discussed. Jesus has been “reclaimed” as a fellow Jew by many, although what this actually means remains a matter for discussion. Ironically, the one event in the life of Jesus that has received significantly less attention is the one that the New Testament proclaims as the most important of all: his resurrection from the dead. This book is the first attempt to document Jewish views of the resurrection of Jesus in history and modern scholarship.
In this book, Huston Smith and David Ray Griffin propose religious philosophies to succeed the waning worldview of modernity. Huston Smith proposes the perennial philosophy or primordial tradition, and David Ray Griffin offers postmodern process theology. The ultimate issue debated is whether we should return to a traditional religious philosophy or seek a new never-before-articulated worldview. The debate covers the following issues: the relation of Christianity to other religions; the ultimate reality of a personal God in relation to a transpersonal absolute; the ultimate reality of time and progress; the problem of evil; the nature of immortality; the relation of humans to nature; the relation of science to theology; the relation of upward to downward causation; and the possibility of nonrelativistic criteria for deciding between competing worldviews.
Shoah and Torah systematically takes up the task of reading the Shoah through the lens of the Torah and the Torah through the lens of the Shoah.The investigation rests upon (1) the metaphysical standing that the Nazis ascribed to the Torah, (2) the obliteration of the Torah in the extermination of the Jews, (3) the significance of the Torah for an understanding of the Shoah, and (4) the significance of the Shoah for an understanding of the Torah.The basis for the inquiry lies not in the content of a certain belief but in the categories of a certain mode of thought. Distinct from all other studies, this book is grounded in the categories of Jewish thought and Judaism—the categories of creation, revelation, and redemption—that the Nazis sought to obliterate in the Shoah.Thus, the investigation is itself a response to the Nazi project of the extermination of the Jews and the millennial testimony of the Jews to the Torah.
In this thought-provoking book, David Weiss Halivni asserts that the act of acknowledging and accounting for inconsistencies in the Pentateuchal text is not alien to the Biblical or Rabbinic tradition and need not belie the tradition of revelation. Moreover, the author argues that through recognizing textual problems in the scriptures, as well as e
Ultra-orthodox Jews in Jerusalem are isolated from the secular community that surrounds them not only physically but by their dress, behaviors, and beliefs. Their relationship with secular society is characterized by social, religious, and political tensions. The differences between the ultra-orthodox and secular often pose special difficulties for psychiatrists who attempt to deal with their needs. In this book, two Western-trained psychiatrists discuss their mental health work with this community over the past two decades. With humor and affection they elaborate on some of the factors that make it difficult to treat or even to diagnose the ultra-orthodox, present fascinating case studies, and relate their observations of this religious community to the management of mental health services for other fundamentalist, anti-secular groups.
The life of a human community rests on common experience. Yet in modem life there is an experience common to all that threatens the very basis of community—the experience of exile. No one in the modem world has been spared the encounter with homelessness. Refugees and fugitives, the disillusioned and disenfranchised grow in number every day. Why does it happen? What does it mean? And how are we implicated? David Patterson responds to these and related questions by examining exile, a primary motif in Russian thought over the last century and a half. By "exile" he means not only a form of punishment but an existential condition. Drawing on texts by such familiar figures as Dostoevsky, Tolstoy, Solzhenitsyn, and Brodsky, as well as less thoroughly examined figures, including Florensky, Shestov, Tertz, and Gendelev, Patterson moves beyond the political and geographical fact of exile to explore its spiritual, metaphysical, and linguistic aspects. Thus he pursues the connections between exile and identity, identity and meaning, meaning and language. Patterson shows that the problem of meaning in human life is a problem of homelessness, that the effort to return from exile is an effort to return meaning to the word, and that the exile of the word is an exile of the human being. By making heard voices from the Russian wilderness, Patterson makes visible the wilderness of the world.
Much more than an "ordinary" postmodern text, Tsing is a quiet and moving paean to the narrator's deceased father. Beginning with a series of imagined vignettes involving a father and a daughter, Albahari weaves both real and imagined narrative fragments together with considerable skill.
Maimonides’ Mishneh torah presents not only a system of Jewish law, but also a system of values. This study focuses on the moral and philosophical meditations that close each volume of his code. The authors analyse these concluding passages to uncover the universalist outlook underlying Maimonides’ halakhic thought.
The Twilight Zone is remembered as a science fiction television series that reflected the uneasiness of Cold War America. Its creator, Rod Serling, was a secular Jew who fought in World War II and returned stateside to see moral problems at home, like racism and the potential for technology to rob us of our humanity. The Twilight Zone was Serling’s attempt to influence mainstream culture in an ethically positive direction. His moral compass, which shaped his writing on the series, is entangled with his brand of cultural Judaism. By examining a range of episodes, the authors of this volume bring this Jewish moral influence out from the twilight and into the full light of day.
How are we to understand petitionary prayer? This is a key question for any thoughtful believer who desires to take both the Bible and experience seriously. Some believe God answers any prayer as long as the one praying has enough faith and/or persistence. Others conclude from experience that prayer is really for our benefit and has no impact on God's actions. According to David Crump, both views are extreme and potentially harmful. While books that deal with prayer from a devotional or experiential perspective have their value, Knocking on Heaven's Door takes a different approach. Crump carefully studies every New Testament passage that has to do with petitionary prayer and draws conclusions that are both theological and pastoral to help us understand the great mystery of prayer.
This text describes how Yiddish storytelling became the politics of rescue for generations of displaced Jewish artists, embodying their hopes and fears in the languages of tradition. It suggests that there lies an aesthetic and moral sensibility totally at odds with Jewish humour and piety.
Winner of the International Lannan Literary Award for Nonfiction Animal tracks, word magic, the speech of stones, the power of letters, and the taste of the wind all figure prominently in this intellectual tour de force that returns us to our senses and to the sensuous terrain that sustains us. This major work of ecological philosophy startles the senses out of habitual ways of perception. For a thousand generations, human beings viewed themselves as part of the wider community of nature, and they carried on active relationships not only with other people with other animals, plants, and natural objects (including mountains, rivers, winds, and weather patters) that we have only lately come to think of as "inanimate." How, then, did humans come to sever their ancient reciprocity with the natural world? What will it take for us to recover a sustaining relation with the breathing earth? In The Spell of the Sensuous David Abram draws on sources as diverse as the philosophy of Merleau-Ponty, Balinese shamanism, Apache storytelling, and his own experience as an accomplished sleight-of-hand of magician to reveal the subtle dependence of human cognition on the natural environment. He explores the character of perception and excavates the sensual foundations of language, which--even at its most abstract--echoes the calls and cries of the earth. On every page of this lyrical work, Abram weaves his arguments with a passion, a precision, and an intellectual daring that recall such writers as Loren Eisleley, Annie Dillard, and Barry Lopez.
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