Ancient Jewish sacrifice has long been misunderstood. Some find in sacrifice the key to the mysterious and violent origins of human culture. Others see these cultic rituals as merely the fossilized vestiges of primitive superstition. Some believe that ancient Jewish sacrifice was doomed from the start, destined to be replaced by the Christian eucharist. Others think that the temple was fated to be superseded by the synagogue. In Purity, Sacrifice, and the Temple Jonathan Klawans demonstrates that these supersessionist ideologies have prevented scholars from recognizing the Jerusalem temple as a powerful source of meaning and symbolism to the ancient Jews who worshiped there. Klawans exposes and counters such ideologies by reviewing the theoretical literature on sacrifice and taking a fresh look at a broad range of evidence concerning ancient Jewish attitudes toward the temple and its sacrificial cult. The first step toward reaching a more balanced view is to integrate the study of sacrifice with the study of purity-a ritual structure that has commonly been understood as symbolic by scholars and laypeople alike. The second step is to rehabilitate sacrificial metaphors, with the understanding that these metaphors are windows into the ways sacrifice was understood by ancient Jews. By taking these steps-and by removing contemporary religious and cultural biases-Klawans allows us to better understand what sacrifice meant to the early communities who practiced it. Armed with this new understanding, Klawans reevaluates the ideas about the temple articulated in a wide array of ancient sources, including Josephus, Philo, Pseudepigrapha, the Dead Sea Scrolls, New Testament, and Rabbinic literature. Klawans mines these sources with an eye toward illuminating the symbolic meanings of sacrifice for ancient Jews. Along the way, he reconsiders the ostensible rejection of the cult by the biblical prophets, the Qumran sect, and Jesus. While these figures may have seen the temple in their time as tainted or even defiled, Klawans argues, they too-like practically all ancient Jews-believed in the cult, accepted its symbolic significance, and hoped for its ultimate efficacy.
The North Atlantic development establishment has had a blemished track record over the past 65 years. In addition to a sizeable portfolio of failure, the few economic success stories in the developing world, such as South Korea and China, have been achieved by rejecting the advice of Western experts. Despite these realities, debates within mainstream development studies have stagnated around a narrow, acultural emphasis on institutions or the size and role of government. Cultures of Development uses a contrapuntal comparison of Vietnam and Brazil to show why it is important for development scholars and practitioners to broaden their conceptualization of economies to include the socio-cultural. This smartly written book based on original, ethnographic research breathes new life into development studies by bringing cultural studies into conversation with development studies, with an emphasis on improving—rather than merely critiquing—market economies. The applied deployment of critical development studies, i.e., interpretive economics, results in a number of theoretical advances in both development and areas studies, demonstrating the economic importance of certain kinds of cultural work carried out by religious leaders, artists, activists, and educators. Most importantly, the reader comes to fully appreciate how economies are embedded within the subjectivities, discourses, symbols, rituals, norms, and values of a given society. This pioneering book revives development practice and policy by offering fresh insights and ideas about how development can be advanced. It will be of special interest to scholars and students of Development Studies, Sociology, Economics, Anthropology, and Area Studies.
Mill's "On Liberty" is a statement in favour of the rights of the individual. This text introduces and assesses Mill's life and the background of "On Liberty". The ideas of the work are considered along with the continuing importance of Mill's work to philosophy and political thought today.
Founded in 1841 in Marion, Alabama, Howard College provided a Christian liberal arts education for young men living along the old southwestern frontier. The founders named the school after eighteenth-century British reformer John Howard, whose words and deeds inspired the type of enlightened moral agent and virtuous Christian citizen the institution hoped to produce. In From Every Stormy Wind That Blows, S. Jonathan Bass provides a comprehensive history of Howard College, which in 1965 changed its name to Samford University. According to Bass, the “idea” of Howard College emanated from its founders’ firm commitment to orthodox Protestantism, the tenets of Scottish philosophy, the British Enlightenment’s emphasis on virtue, and the moral reforms of the age. From the Old South, through the Civil War and Reconstruction, to the New South, Howard College adapted to new conditions while continuing to teach the necessary ingredients to transform young southern men into useful and enlightened Christian citizens. Throughout its history, Howard College faced challenges both within and without. As with other institutions in the South, slavery played a central role in its founding, with most of the college’s principal benefactors, organizers, and board of trustees earning financial gains from enslaved labor. The Civil War swept away the college’s large endowment and growing student enrollment, and the school never regained a solid financial footing during the subsequent decades—barely surviving bankruptcy and public auction. In 1887, with the continued decline of southern agriculture, Howard College moved to a new campus on the outskirts of Birmingham, where its president, Rev. Benjamin Franklin Riley, a well-known New South economic booster, fought to restore the college’s financial health. Despite his best efforts, Howard struggled economically until local bankers offered enough assistance to allow the institution to enter the twentieth century with a measure of financial stability. The challenges and changes wrought by the years transformed Howard College irrevocably. While the original “idea” of the school endured through its classical curriculum, by the 1920s the school had all but lost its connections to John Howard and its founding principles. From Every Stormy Wind That Blows is a fascinating look into this storied institution’s history and Samford University’s origins.
Radical and conservative Enlightenment ideologies began to break apart as the desire for a fair society clashed with questions of religion and secularization. The Enlightenment that Failed shows how ideas promoting the interest of society as a whole came to be almost defeated by ideas buttressing the interests of the privileged few.
This landmark publication collects three decades of writing from one of the most original, provocative and consistently entertaining voices of our time. Anyone who cares about language and culture should have this book in their life. Thirty years ago, Jonathan Meades published a volume of reportorial journalism, essays, criticism, squibs and fictions called Peter Knows What Dick Likes. The critic James Wood was moved to write: ‘When journalism is like this, journalism and literature become one.’ Pedro and Ricky Come Again is every bit as rich and catholic as its predecessor. It is bigger, darker, funnier, and just as impervious to taste and manners. It bristles with wit and pin-sharp eloquence, whether Meades is contemplating northernness in a German forest or hymning the virtues of slang. From the indefensibility of nationalism and the ubiquitous abuse of the word ‘iconic’, to John Lennon’s shopping lists and the wine they call Black Tower, the work assembled here demonstrates Meades's unparalleled range and erudition, with pieces on cities, artists, sex, England, concrete, politics and much, much more.
In these days of uncivil public discourse—complete with trolling, hater comments, CAPSLOCKING, and generally acting like jerks towards each other—talking graciously about anything is becoming a lost art. Throw religion into the mix (“Well, my Bible says . . . ”) and you’ve got one huge toxic mess. Is it possible for Christians to become more thoughtful and gracious conversation partners as we talk through our theological disagreements? How can we keep from throwing around the term heretic! every time someone disagrees with us? And remember, it’s a big world out there. If arguing with other Christians isn’t difficult enough, how do we think about engaging members of other religions? What’s the point of talking with them? They don’t know God anyway, right? Then there are all those agnostics and atheists, accusing believers of ignorance and calling for the end of religion. Why should we even want to talk with these people? Aren’t they our enemies? What can we possibly learn from them? In this book, Jonathan Case explores, from a Christian theological perspective, what’s at stake in these conversations and suggests how to keep people talking through their disagreements about that most volatile subject: God.
How the Palestine Liberation Organization Research Center informed the PLO’s relationship to Zionism and Israel In September 1982, the Israeli military invaded West Beirut and Israel-allied Lebanese militiamen massacred Palestinians in the Sabra and Shatila refugee camps. Meanwhile, Israeli forces also raided the Palestine Liberation Organization Research Center and trucked its complete library to Israel. Palestinian activists and supporters protested loudly to international organizations and the Western press, claiming that the assault on the Center proved that the Israelis sought to destroy not merely Palestinian militants but Palestinian culture as well. The protests succeeded: in November 1983, Israel returned the library as part of a prisoner exchange. What was in that library? Much of the expansive collection the PLO amassed consisted of books about Judaism, Zionism, and Israel. In Reading Herzl in Beirut, Jonathan Marc Gribetz tells the story of the PLO Research Center from its establishment in 1965 until its ultimate expulsion from Lebanon in 1983. Gribetz explores why the PLO invested in research about the Jews, what its researchers learned about Judaism and Zionism, and how the knowledge they acquired informed the PLO’s relationship to Israel.
Responding to the belief that typology was a later development of the early church, and not applicable to the earliest canonical Gospel, Jonathan Robinson stresses that typology has deep Jewish roots, and that typological modes of thought were a significant part of the Gospel's historical and cultural background. He brings this insight to bear on four of the most dramatic miracles in Mark's Gospel, discovering a surprisingly consistent typological approach. Essential to Robinson's argument is the discovery of distinctive words and phrases taken from the Septuagint, that serve as unique indictors of Mark's intent to refer back to miracles from the Jewish scriptures, pointing to influence from Jonah, David, Elisha and Moses. These references in turn provide insight into Mark's Christology, revealing that Mark presents Jesus as both the fulfilment of scriptural human types and as assuming the narrative form of Israel's God. Robinson argues that rather than imposing categories extracted from earlier Jewish literature like “divine identity” and “exalted human figures”, Mark should be allowed to speak on its own terms and with its own unique voice.
In 1917 only Britain would have taken the decision to favor a Jewish “national home” when the opportunity occurred to dismantle the Ottoman Empire, for it had been interlocked with the Hebrew Bible since political and theological crises in sixteenth- and seventeenth-century England released the so-called Old Testament from its defined role as a christological premonition of the New Testament. Britain, the Bible, and Balfour unpacks the tumultuous history of the idea of a unique Jewish home state—and the development of Zionism—as it took shape over the course of several centuries in England. The author argues that, in fact, the theopolitical vision of Zionism is a peculiarly British phenomenon with roots that go back to the English Reformation. The religious and political battles over the Bible, the role of Hebrew scripture, the monarchy, and national identity provided the fortuitous, if providential, groundwork for the recovery of a vision of the Jewish people as a unique community with a mandated home. Zionism emerged from this context as a powerful movement that advocated for the return of the land and the people as a divinely ordained religious and political project. Yet, as this volume demonstrates, that idea is explicable only on the basis of the contextual events in early modern England, and would take nearly five hundred years to become a geopolitical reality. This volume provides a critically important genealogical account and illuminates the fascinating history of how England became the surprising progenitor of a revolutionary idea.
How religion and race—not nationalism—shaped early encounters between Zionists and Arabs in Palestine As the Israeli-Palestinian conflict persists, aspiring peacemakers continue to search for the precise territorial dividing line that will satisfy both Israeli and Palestinian nationalist demands. The prevailing view assumes that this struggle is nothing more than a dispute over real estate. Defining Neighbors boldly challenges this view, shedding new light on how Zionists and Arabs understood each other in the earliest years of Zionist settlement in Palestine and suggesting that the current singular focus on boundaries misses key elements of the conflict. Drawing on archival documents as well as newspapers and other print media from the final decades of Ottoman rule, Jonathan Gribetz argues that Zionists and Arabs in pre–World War I Palestine and the broader Middle East did not think of one another or interpret each other's actions primarily in terms of territory or nationalism. Rather, they tended to view their neighbors in religious terms—as Jews, Christians, or Muslims—or as members of "scientifically" defined races—Jewish, Arab, Semitic, or otherwise. Gribetz shows how these communities perceived one another, not as strangers vying for possession of a land that each regarded as exclusively their own, but rather as deeply familiar, if at times mythologized or distorted, others. Overturning conventional wisdom about the origins of the Israeli-Palestinian conflict, Gribetz demonstrates how the seemingly intractable nationalist contest in Israel and Palestine was, at its start, conceived of in very different terms. Courageous and deeply compelling, Defining Neighbors is a landmark book that fundamentally recasts our understanding of the modern Jewish-Arab encounter and of the Middle East conflict today.
It is commonly asserted that heresy is a Christian invention that emerged in late antiquity as Christianity distinguished itself from Judaism. Heresy, Forgery, Novelty probes ancient Jewish disputes regarding religious innovation and argues that Christianity's heresiological impulse is in fact indebted to Jewish precedents. In this book, Jonathan Klawans demonstrates that ancient Jewish literature displays a profound unease regarding religious innovation. The historian Josephus condemned religious innovation outright, and later rabbis valorize the antiquity of their traditions. The Dead Sea sectarians spoke occasionally-and perhaps secretly-of a "new covenant," but more frequently masked newer ideas in rhetorics of renewal or recovery. Other ancient Jews engaged in pseudepigraphy-the false attribution of recent works to prophets of old. The flourishing of such religious forgeries further underscores the dangers associated with religious innovation. As Christianity emerged, the discourse surrounding religious novelty shifted dramatically. On the one hand, Christians came to believe that Jesus had inaugurated a "new covenant," replacing what came prior. On the other hand, Christian writers followed their Jewish predecessors in condemning heretics as dangerous innovators, and concealing new works in pseudepigraphic garb. In its open, unabashed embrace of new things, Christianity parts from Judaism. Christianity's heresiological condemnation of novelty, however, displays continuity with prior Jewish traditions. Heresy, Forgery, Novelty reconsiders and offers a new interpretation of the dynamics of the split between Judaism and Christianity.
Today’s interest in social history and private life is often seen as a twentieth-century innovation. Most often Lucien Febvre and the Annales school in France are credited with making social history a widely accepted way for historians to approach the past. In Lost Worlds historian Jonathan Dewald shows that we need to look back further in time, into the nineteenth century, when numerous French intellectuals developed many of the key concepts that historians employ today. According to Dewald, we need to view Febvre and other Annales historians as participants in an ongoing cultural debate over the shape and meanings of French history, rather than as inventors of new topics of study. He closely examines the work of Charles-Augustin Sainte-Beuve, Hippolyte Taine, the antiquarian Alfred Franklin, Febvre himself, the twentieth-century historian Philippe Ariès, and several others. A final chapter compares specifically French approaches to social history with those of German historians between 1930 and 1970. Through such close readings Dewald looks beyond programmatic statements of historians’ intentions to reveal how history was actually practiced during these years. A bold work of intellectual history, Lost Worlds sheds much-needed light on how contemporary ideas about the historian’s task came into being. Understanding this larger context enables us to appreciate the ideological functions performed by historical writing through the twentieth century.
America Alone explores how George W. Bush's election, and the fear and confusion of September 11, 2001, combined to allow a small group of radical intellectuals to seize the reins of US national security policy. It shows how, at this 'inflection point' in US history an inexperienced president was persuaded to abandon his campaign pledges (and the successful consensus-driven, bi-partisan diplomacy that managed the lethal Soviet threat over the past half-century) and adopt a neo-conservative foreign policy emphasizing military confrontation and 'nation-building'. To date, the costs - in blood, money and credibility - have been great and the benefits few, with traditional conservatives deploring Bush's approach. America Alone outlines the costs in terms of economic damage, distortion of priorities, rising anti-Americanism, and reduced security. Then it sets out an alternative approach emphasizing the traditional conservative principles of containing risk, consensus diplomacy and balance of power.
What, then, was the supposed role of poverty, the fear of poverty, and other negative work incentives in the era of early industrial capitalism and escalating sectional conflict over slavery? American Exceptionalism, American Anxiety examines a wide spectrum of antebellum American thought on these and related issues, including slavery and cheap immigrant and female sweated labor."--BOOK JACKET.
Nearly all empirical work in political science is fundamentally historical, yet very little attention has been given to the problem of grounding claims to historical knowledge. In Writing the Arab-Israeli Conflict Jonathan B. Isacoff constructs the nature of historical knowledge by deftly examining the multiple histories of the Arab-Israeli conflict written by generations of Israeli scholars. He also undertakes briefer analysis of literature, drawn from both historians and political scientists of the Vietnam War, demonstrating that historical revisionism is not unique to the study of the Middle East. Focusing on different schools of historical interpretation Writing the Arab-Israeli Conflict argues for a pragmatist approach in the tradition of John Dewey. Most importantly, this exceptional work suggests a number of practical methodological measures that can be taken to produce more sophisticated and nuanced political science scholarship.
A much-overlooked aspect of the Gospel of Matthew is the theme of heaven and earth. Rather than being a reverential circumlocution for God, ‘heaven’ in Matthew is part of a highly developed discourse of heaven and earth language. Matthew’s idiolectic way of using heaven language consists of four aspects: 1) a distinction in meaning between singular and plural forms of ouranos; 2) frequent use of the heaven and earth word pair; 3) regular reference to the Father in heaven; and 4) the recurrent use of the Matthean expression, kingdom of heaven. This book examines the historical precedents for each of these aspects and shows in Matthew how they serve one overriding theological purpose: to highlight the tension that currently exists between heaven and earth or God and humanity, while looking forward to its eschatological resolution.
The second edition of this acclaimed text has been fully updated and substantially expanded to include the considerable developments (since publication of the first edition) in our understanding of the science of climate change, its impacts on biological and human systems, and developments in climate policy. Written in an accessible style, it provides a broad review of past, present and likely future climate change from the viewpoints of biology, ecology, human ecology and Earth system science. It will again prove to be invaluable to a wide range of readers, from students in the life sciences who need a brief overview of the basics of climate science, to atmospheric science, geography, geoscience and environmental science students who need to understand the biological and human ecological implications of climate change. It is also a valuable reference text for those involved in environmental monitoring, conservation and policy making.
Throughout much of European history, Jews have been strongly associated with commerce and the money trade, rendered both visible and vulnerable, like Shakespeare's Shylock, by their economic distinctiveness. Shylock's Children tells the story of Jewish perceptions of this economic difference and its effects on modern Jewish identity. Derek Penslar explains how Jews in modern Europe developed the notion of a distinct "Jewish economic man," an image that grew ever more complex and nuanced between the eighteenth and twentieth centuries.
A New York Times Notable Book One of the Best Books of the Year: Chicago Tribune, Village Voice, The Globe and Mail Jonathan Lethem, winner of the National Book Critics Circle Award for Fiction and the MacArthur Fellowship whose writing has been called “as ambitious as [Norman] Mailer, as funny as Philip Roth, and as stinging as Bob Dylan” (Los Angeles Times), returns with an epic yet intimate family saga. Rose Zimmer, the aptly nicknamed Red Queen of Sunnyside, Queens, is an unreconstructed Communist who savages neighbors, family, and political comrades with the ferocity of her personality and the absolutism of her beliefs. Her equally passionate and willful daughter, Miriam, flees Rose’s influence for the dawning counterculture of Greenwich Village. Despite their differences, they share a power to enchant the men in their lives: Rose’s aristocratic German Jewish husband, Albert; her feckless chess hustler cousin, Lenny; Cicero Lookins, the brilliant son of her black cop lover; Miriam’s (slightly fraudulent) Irish folksinger husband, Tommy Gogan; and their bewildered son, Sergius. Through Lethem’s vivid storytelling we come to understand that the personal may be political, but the political, even more so, is personal.
This clear and thorough introduction provides students with the skills necessary to understand the main thinkers, texts and arguments of political philosophy and thought. Each chapter comprises a brief overview of a major political thinker, followed by an introduction to one or more of their most influential works and an introduction to key secondary readings. Key features include: * exercises * reading notes * guides for further reading The book introduces and assesses: Machiavelli's Prince; Hobbes' Leviathan; Locke's Second Treatise on Government; Rousseau's Social Contract; Marx and Engels' German Ideology (Part 1); Mill's On Liberty and The Subjection of Women. Reading Political Philosophy requires no previous knowledge of philosophy or politics and is ideal for newcomers to political philosophy and political thought.
A collection of papers with an historical theme, representing a fundamental review of 'A Study of Town Life' and its impact on the study of poverty and on wider empirical research.
Jonathan Israel presents the first major reassessment of the Western Enlightenment for a generation. Continuing the story he began in the best-selling Radical Enlightenment , and now focusing his attention on the first half of the eighteenth century, he returns to the original sources to offer a groundbreaking new perspective on the nature and development of the most important currents in modern thought. Israel traces many of the core principles of Western modernity to their roots in the social, political, and philosophical ferment of this period: the primacy of reason, democracy, racial equality, feminism, religious toleration, sexual emancipation, and freedom of expression. He emphasizes the dual character of the Enlightenment, and the bitter struggle between on the one hand a generally dominant, anti-democratic mainstream, supporting the monarchy, aristocracy, and ecclesiastical authority, and on the other a largely repressed democratic, republican, and 'materialist' radical fringe. He also contends that the supposedly separate French, British, German, Dutch, and Italian enlightenments interacted to such a degree that their study in isolation gives a hopelessly distorted picture. A work of dazzling and highly accessible scholarship, Enlightenment Contested will be the definitive reference point for historians, philosophers, and anyone engaged with this fascinating period of human development.
Six Biblical Foundation of Economic Justice, Torah, Talmud and other Jewish source texts wrestle with many of the same economic concerns that occupy the contemporary public square: income inequality, structural unemployment, instability, rampant financial fraud and spiraling personal debt. The Just Market: Torah's Response to the Crisis of the Modern Economy identifies six foundations of ancient Jewish economic policy and explores their application to the modern world: Access to the Necessities of Life, Universal Employment Opportunity, A Level Playing Field, Commercial and Promotional Integrity, Respect for Labor, Sabbatical Values, Just Market values respect competition. But they also represent a culture of economic justice that prioritizes employment opportunity and universal access to human needs over the creation of massive individual wealth for the few. The Just Market addresses those issues by weaving Jewish source texts, their six underlying economic principles, social justice values and contemporary policy analysis into a compelling modern paradigm. Book jacket.
This book surveys discourse and opinion in the United States toward the Arab-Israeli conflict since 1991. Contrary to popular myth, it demonstrates that U.S. support for Israel is not based on the pro-Israel lobby, but rather is deeply rooted in American political culture. That support has increased since 9/11. However, the bulk of this increase has been among Republicans, conservatives, evangelicals, and Orthodox Jews. Meanwhile, among Democrats, liberals, the Mainline Protestant Church, and non-Orthodox Jews, criticism of Israeli policies toward the Palestinians has become more vociferous. This book works to explain this paradox.
John Stuart Mill’s On Liberty is widely regarded as one of the most influential and stirring pieces of political philosophy ever written. Ever relevant in our increasingly surveillance dominated culture, the essay argues strongly in favour of the moral rights of individuality, including rights of privacy and of freedom of expression. The Routledge Guidebook to Mill’s On Liberty introduces the major themes in Mill’s great book and aids the reader in understanding this key work, covering: the context of Mill’s work and the background to his writing each separate part of the text in relation to its goals, meanings and impact the reception the book received when first seen by the world the relevance of Mill’s work to modern philosophy. With further reading included for each chapter, this text is essential reading for all students of philosophy and political theory, and all those wishing to get to grips with this classic work of political philosophy.
The Endangered Species Act (ESA) may be the most powerful environmental law in the United States. Enacted in 1973, the ESA prohibits any actions that may cause harm to endangered plants and animals or the ecosystems upon which they depend. But although more than 1,200 species are protected under the Act, most remain in peril. The ESA may have saved some species from the brink of extinction, but there is little evidence it is working as intended to recover endangered and threatened species. In some cases, the Act's extensive regulatory requirements may actually discourage conservation efforts. In Rebuilding the Ark: New Perspectives on Endangered Species Act Reform, Jonathan H. Adler leads a group of environmental law experts in evaluating the ESA's successes and failures and exploring multiple avenues for reform. The authors examine methods for incentivizing conservation on private land and water, for revising and standardizing the ESA's regulatory framework, and for increasing transparency, accountability, and public participation in the Fish and Wildlife Service and other conservation agencies. Rebuilding the Ark also considers how the Act should be reformed to address the threat of climate change, and how ESA reform in the United States may affect species conservation overseas. The Endangered Species Act has not been altered for over twenty-five years. Debates over ESA reform are often contentious and hampered by partisan infighting and pressure from interest groups. But reform is crucial if we are to achieve the ESA's ambitious goals and conserve the world's endangered plants and animals. Rebuilding the Ark is a valuable resource for policymakers, conservationists, business owners, and concerned citizens alike.
How to Pass the FRACP Written Examination is an indispensable review and study guide for anyone preparing for the challenging Fellow of the Royal Australasian College of Physicians (FRACP) exam. This up-to-date resource fully aligns with the current FRACP core training curriculum, containing a wealth of traditional multiple-choice questions (MCQs) as well as extended-matching questions (EMQs). There are hundreds of questions for every major topic of the written examination, including critical care medicine, cardiology, infectious diseases, immunology and allergy, neurology, and pharmacology. More than a simple practice exam, this guide provides clear and complete explanations of each answer, a mini-review of the subject, and links to the most recent or relevant articles on the topic. Complementing the main body of questions are a number of ‘teaching’ and two-step questions—designed to strengthen clinical reasoning skills, highlight important issues, and expand knowledge of contemporary ‘hot’ topics. Written by an experienced team of physicians and educators, this must-have book: Provides a thorough review of the latest FRACP basic training syllabus Features QR codes embedded in the text to enable quick access to all references Offers tips, hints, advice, and examination strategies from previous candidates Provides numerous questions grounded in clinically relevant cases Covers of areas of medicine that are new, contemporary, and evolving Covering both the ‘Basic Sciences’ and ‘Clinical Practice’ of the latest exam, Passing the FRACP Written Examination is an essential companion for FRACP candidates as well as those looking to refresh, improve, or update their knowledge of the FRACP syllabus.
Charles Darwin's discovery of evolution by natural selection was the greatest scientific discovery of all time. The publication of his 1859 book, On the Origin of Species, is normally taken as the point at which evolution erupted as an idea, radically altering how the Victorians saw themselves and others. This book tells a very different story. Darwin's discovery was part of a long process of negotiation between imagination, faith and knowledge which began long before 1859 and which continues to this day. Evolution and the Victorians provides historians with a survey of the thinkers and debates implicated in this process, from the late 18th century to the First World War. It sets the history of science in its social and cultural context. Incorporating text-boxes, illustrations and a glossary of specialist terms, it provides students with the background narrative and core concepts necessary to engage with specialist historians such as Adrian Desmond, Bernard Lightman and James Secord. Conlin skilfully synthesises material from a range of sources to show the ways in which the discovery of evolution was a collaborative enterprise pursued in all areas of Victorian society, including many that do not at first appear "scientific".
A major intellectual history of the American Revolution and its influence on later revolutions in Europe and the Americas The Expanding Blaze is a sweeping history of how the American Revolution inspired revolutions throughout Europe and the Atlantic world in the eighteenth and nineteenth centuries. Jonathan Israel, one of the world’s leading historians of the Enlightenment, shows how the radical ideas of American founders such as Paine, Jefferson, Franklin, Madison, and Monroe set the pattern for democratic revolutions, movements, and constitutions in France, Britain, Ireland, the Netherlands, Belgium, Poland, Greece, Canada, Haiti, Brazil, and Spanish America. The Expanding Blaze reminds us that the American Revolution was an astonishingly radical event—and that it didn’t end with the transformation and independence of America. Rather, the Revolution continued to reverberate in Europe and the Americas for the next three-quarters of a century. This comprehensive history of the Revolution’s international influence traces how American efforts to implement Radical Enlightenment ideas—including the destruction of the old regime and the promotion of democratic republicanism, self-government, and liberty—helped drive revolutions abroad, as foreign leaders explicitly followed the American example and espoused American democratic values. The first major new intellectual history of the age of democratic revolution in decades, The Expanding Blaze returns the American Revolution to its global context.
What accounts for the precarious state of liberalism in the mid 1980s? Why was the Republican Party able to steal away so many ethnic Democrats of modest means in recent presidential elections? Jonathan Rieder explores these questions in his powerful study of the Jews and Italians of Canarsie, a middle-income community that was once the scene of a wild insurgency against racial busing. Proud bootstrappers, the children of immigrants, Canarsians may speak with piquant New York accents, but their story has a more universal appeal. Canarsie is Middle America, Brooklyn-style.
From the beginning of modern intellectual history to the culture wars of the present day, the experience of assimilating Jews and the idiom of "culture" have been fundamentally intertwined with each other. Freedman's book begins by looking at images of the stereotypical Jew in the literary culture of nineteenth- and twentieth-century England and America, and then considers the efforts on the part of Jewish critics and intellectuals to counter this image in the public sphere. It explores the unexpected parallels and ironic reversals between a cultural dispensation that had ambivalent responses to Jews and Jews who became exponents of that very tradition.
The Ladder of Divine Ascent, the work of an otherwise shadowy figure, John Climacus (meaning of the Ladder), abbot of St. Catherine's, Sinai (ca. 579-649 CE), is one of the most popular and enduring classics of Greek ascetic spiritual direction. Hailed as the great synthesis of early ascetic writings, the Ladder presents a spirituality self-consciously rooted in the literary and theological tradition of the Desert Fathers and the Great Old Men of Gaza. Despite its incredible popularity among monastic and lay readers, the Ladder is virtually unknown in scholarship. In this work, Jonathan L. Zecher offers a sustained study of the Ladder's spiritual vision, which is contextualized within an equally sustained genealogical survey of Climacus' own tradition. The Ladder is built up through the 'memory of death', a term referring to admonitions of early authors to remember one's inevitable but unknowable death and to contemplate the divine judgment which would follow to cultivate particular ascetic, Christian, lifestyles in their readers. In the literature that formed Climacus, every aspect of the 'memory of death' varied considerably, but Climacus draws these together in the Ladder so that death and the judgment which follows defines a symbolic framework within which monks reflect on their past and approach the future. Climacus also took up metaphorical practices of dying to oneself and others to craft an idea of spiritual progress in the imitation of Christ taking into account failure and frailty. At the heart of this study is the abiding question of how tradition forms, and in the Ladder is an outstanding example of how unflinching fidelity to tradition results in a creative, synthetic achievement.
This text focuses on what it means to be Jewish in America and the different positions held within the Jewish community on past and present church-state issues - whether Orthodox Jews in the military should wear yarmulkes while in uniform - and if Jewish prisoners have a right to Kosher food.
That the Enlightenment shaped modernity is uncontested. Yet remarkably few historians or philosophers have attempted to trace the process of ideas from the political and social turmoil of the late eighteenth century to the present day. This is precisely what Jonathan Israel now does. In Democratic Enlightenment, Israel demonstrates that the Enlightenment was an essentially revolutionary process, driven by philosophical debate. The American Revolution and its concerns certainly acted as a major factor in the intellectual ferment that shaped the wider upheaval that followed, but the radical philosophes were no less critical than enthusiastic about the American model. From 1789, the General Revolution's impetus came from a small group of philosophe-revolutionnaires, men such as Mirabeau, Sieyes, Condorcet, Volney, Roederer, and Brissot. Not aligned to any of the social groups represented in the French National assembly, they nonetheless forged "la philosophie moderne"-in effect Radical Enlightenment ideas-into a world-transforming ideology that had a lasting impact in Latin America, Canada and Eastern Europe as well as France, Italy, Germany, and the Low Countries. In addition, Israel argues that while all French revolutionary journals powerfully affirmed that la philosophie moderne was the main cause of the French Revolution, the main stream of historical thought has failed to grasp what this implies. Israel sets the record straight, demonstrating the true nature of the engine that drove the Revolution, and the intimate links between the radical wing of the Enlightenment and the anti-Robespierriste "Revolution of reason.
This exegetical study of creation and nature in 4 Ezra argues that this first-century Jewish apocalypse's profound pessimism concerning humankind and the present age is matched by a surprisingly robust belief in the goodness of the created order. 4 Ezra presents the natural world as standing with God over and against corrupt humankind, envisions substantial elements of continuity between the ages and hints that those parts of the earth that remain unsullied by humankind still witness to God's sovereignty, love and justice and even serve as material pointers to the new creation. This study calls into question the persistent assumption that apocalypticism and the 'apocalyptic eschatology' of the historical apocalypses in particular necessarily entails a profound dualism. Emerging as it does from an experience of historical disaster and unresolved questions of theodicy, 4 Ezra especially is often considered an apocalypse in which the doctrine of the two ages has been radicalised to the extent that creation, history and life in this world have lost their meaning or significance. The results of this study, however, indicate that while 4 Ezra considers the world of humankind to be corrupted and corrupting, in the natural world the creator's sovereignty is not so obscured, and there his original intentions for creation can still be perceived. This study provides a fresh reading of 4 Ezra that takes seriously the book's unity and coherence. Its conclusions suggest that it may be best to abandon the label 'apocalyptic eschatology' given its potential mask the interesting complexities and mix of continuity and discontinuity that attend the portrayal of creation, nature and hope in an apocalypse like 4 Ezra.
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