Borneman theorizes modes of accountability, the meaning of "regime changeand the American occupation of Iraq, and the mechanisms of democratic authority in Europe and North America.
Drawing from ethnographic work in the former East Germany, and with select comparisons to other East-Central European states, author John Borneman looks at how former East bloc states are dealing with their criminal past. He maintains that to create a less violent world, democratic regimes should require accountability and hold leaders responsible for acts of criminality and moral injustices.
This is an ethnographic investigation into the meaning of German selfhood during the Cold War. Borneman shows how ideas of kin, state, and nation were constructed through processes of mirror imaging and misrecognition. Using linguistics and narrative analysis he compares the autobiographies of two generations of Berlin's residents with the official versions prescribed by the two German states.
John Bachman (1790-1874) was an internationally renowned naturalist and a prominent Lutheran minister. This is the first collection of his writings, containing selections from his three major books, his letters, and his articles on plants and animals, education, religion, agriculture, and the human species. Bachman was the leading authority on North American mammals. He was responsible for the descriptions of the 147 mammal species included in Viviparous Quadrupeds of North America, a massive work produced in collaboration with John James Audubon. Bachman relied entirely on scientific evidence in his work and was exceptional among his fellow naturalists for studying the whole of natural history. Bachman also relied on scientific evidence in his Doctrine of the Unity of the Human Race. He showed that human beings constitute a single species that developed as varieties equivalent to the varieties of domesticated animals. In this work, perhaps his most significant accomplishment, Bachman stood nearly alone in challenging the polygenetic views of Louis Agassiz and others that white and black people descended from different progenitors. Bachman was also an important figure in the establishment of Lutheranism in the Southeast. He wrote the first American monograph on the doctrines of Martin Luther and the history of the Reformation. Bachman served for fifty-six years as minister of St. John's Lutheran Church in Charleston, South Carolina, and was one of the founders of Newberry College.
These essays by John Nevin, theologian of Mercersburg Theology, are united by two primary themes: Part 1 documents Nevin’s noteworthy and innovative application of idealist philosophy to Reformed theology in antebellum America. American Christians largely rejected any inherited philosophical discipline or categories, claiming the right to invent moral and religious reality without attention to Christian tradition. The paradoxical result was authoritarian rationalism: religious doctrines imitated scientific reasoning (“common-sense” philosophy) but were imposed by ecclesiastical fiat. In contrast, Nevin summoned his fellow theologians to pay fresh attention to the Idea: the rational unpacking of transcendent truths in being, moral right, and revelation. Part 2 then documents his criticism of the predominant Christian alternatives in the mid-nineteenth century. Such alternatives were deeply flawed, Nevin thought, as they necessitated that supernatural reality be experienced through an external authority demanding assent and obedience—the pope, a body of bishops, an authoritative Bible. But for Nevin, “supernature” is Jesus Christ himself who generates and sustains the reality of which the church speaks. Thus the highest Idea was Jesus Christ, now incarnate in the history and sacramental and liturgical life of the church.
These essays by John Nevin, theologian of Mercersburg Theology, are united by two primary themes: Part 1 documents Nevin’s noteworthy and innovative application of idealist philosophy to Reformed theology in antebellum America. American Christians largely rejected any inherited philosophical discipline or categories, claiming the right to invent moral and religious reality without attention to Christian tradition. The paradoxical result was authoritarian rationalism: religious doctrines imitated scientific reasoning (“common-sense” philosophy) but were imposed by ecclesiastical fiat. In contrast, Nevin summoned his fellow theologians to pay fresh attention to the Idea: the rational unpacking of transcendent truths in being, moral right, and revelation. Part 2 then documents his criticism of the predominant Christian alternatives in the mid-nineteenth century. Such alternatives were deeply flawed, Nevin thought, as they necessitated that supernatural reality be experienced through an external authority demanding assent and obedience—the pope, a body of bishops, an authoritative Bible. But for Nevin, “supernature” is Jesus Christ himself who generates and sustains the reality of which the church speaks. Thus the highest Idea was Jesus Christ, now incarnate in the history and sacramental and liturgical life of the church.
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The names of Nat Hentoff and Albert J. McCarthy have become almost synonymous with jazz writing. Hentoff, editor of Jazz Review, writer for Downbeat, High Fidelity, New Yorker, and the Village Voice, and McCarthy, editor of Jazz Monthly, have raised jazz beyond mere appreciation and discography to a subject which demands the rigorous application of musicological, sociological, and historical analysis. In addition to their own contributions, the twelve articles they have commissioned by internationally noted critics and scholars provide almost revolutionary evidence of the emergence of Jazz as a serious art form.
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