Why were modernist works of art, literature, and music that were neither by nor about Jews nevertheless interpreted as Jewish? In this book, Neil Levi explores how the antisemitic fantasy of a mobile, dangerous, contagious Jewish spirit unfolds in the antimodernist polemics of Richard Wagner, Max Nordau, Wyndham Lewis, and Louis-Ferdinand Celine, reaching its apotheosis in the notorious 1937 Nazi exhibition “Degenerate Art.” Levi then turns to James Joyce, Theodor W. Adorno, and Samuel Beckett, offering radical new interpretations of these modernist authors to show how each presents his own poetics as a self-conscious departure from the modern antisemitic imaginary. Levi claims that, just as antisemites once feared their own contamination by a mobile, polluting Jewish spirit, so too much of postwar thought remains governed by the fear that it might be contaminated by the spirit of antisemitism. Thus he argues for the need to confront and work through our own fantasies and projections—not only about the figure of the Jew but also about that of the antisemite.
Reprint of the original, first published in 1872. The publishing house Anatiposi publishes historical books as reprints. Due to their age, these books may have missing pages or inferior quality. Our aim is to preserve these books and make them available to the public so that they do not get lost.
This study centers on the question: how do particular readers read a biblical passage? What factors govern each reading? DeLapp here attempts to set up a test case for observing how both socio-historical and textual factors play a part in how a person reads a biblical text. Using a reception-historical methodology, he surveys five Reformed authors and their readings of the David and Saul story (primarily 1 Sam 24 and 26). From this survey two interrelated phenomena emerge. First, all the authors find in David an ideal model for civic praxis-a “Davidic social imaginary” (Charles Taylor). Second, despite this primary agreement, the authors display two different reading trajectories when discussing David's relationship with Saul. Some read the story as showing a persecuted exile, who refuses to offer active resistance against a tyrannical monarch. Others read the story as exemplifying active defensive resistance against a tyrant. To account for this convergence and divergence in the readings, DeLapp argues for a two-fold conclusion. The authors are influenced both by their socio-historical contexts and by the shape of the biblical text itself. Given a Deuteronomic frame conducive to the social imaginary, the paradigmatic narratives of 1 Sam 24 and 26 offer a narrative gap never resolved. The story never makes explicit to the reader what David is doing in the wilderness in relation to King Saul. As a result, the authors fill in the “gap” in ways that accord with their own socio-historical experiences.
The author, an influential 19th-century occultist, offers an analysis of Biblical texts as essential keys to high Qabalah, the mystical system of Judaism. He links Old and New Testaments by comparing Qabalistic imagary and concepts in The Ezekial Prophecy and The Apocalypse of St John.
Economies - and the government institutions that support them - reflect a moral and political choice, a choice we can make and remake. Since the dawn of industrialization and democratization in the late eighteenth century, there has been a succession of political economic frameworks, reflecting changes in technology, knowledge, trade, global connections, political power, and the expansion of citizenship. The challenges of today reveal the need for a new moral political economy that recognizes the politics in political economy. It also requires the redesign of our social, economic, and governing institutions based on assumptions about humans as social beings rather than narrow self-serving individualists. This Element makes some progress toward building a new moral political economy by offering both a theory of change and some principles for institutional (re)design.
Have you tried to be one who submits not realizing that is Islamic? That is what happens when someone is groomed into a cult. It becomes a way of life until one finds that they are blending several religions into one and assuming that God is there without the Holy Spirit. There may be a god there but it is not the God of the Jews, Tetragrammaton shortened to the syllables YHVH. He extended salvation through all Jews, not just Jesus. John 4:22 says, "You worship what you do not know; we worship what we do know, for salvation is from the Jews." These words were stated in red denoting that they spoken by Jesus himself. Jesus died on the cross with the inscription INRI for the "King of the Jews" only. YHVH also changed his name to symbolically reflect that he is the God of the Jews and Gentiles to Jehovah JHVH still the shortened form of Tetragrammaton. Sabbath services are strictly forbidden on Saturdays in Judaism and Islam. When Ellen G. White received her vision to create a new christian denomination she thought in her mind that she had "carteblanche" to create an entirely new church system. She did not have "carteblanche" from Jesus or Jehovah as Seventh Day Adventists were an extension of bewildered Jehovah's Witnesses. Seventh Day Adventists are considered one of The Asherah's cults. This denomination is well known for attracting everyone to do the same things the same way "when" this is NOT wisdom. It is Satanic. Discover the meaning behind the man Jesus and all that Judaism, Kabbalah and Christianity has to offer to the neophyte and seasoned believer, arrive at a place of truism where witches are stunned and find freedom in bowing at the name of Kyrios who is Jesus, Emmanuel, and JHVH.
“When, in the course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the laws of nature and of nature’s God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation. “We hold these truths to be self-evident:—that all men are created equal; that they are endowed by their Creator with certain inalienable rights; that amongst these are life, liberty, and the pursuit of happiness. That to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed; that whenever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to institute new government, laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their safety and happiness. Prudence, indeed, will dictate that governments long established should not be changed for light and transient causes; and accordingly, all experience hath shown, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same object, evinces a design to reduce them under absolute despotism, it is their right, it is their duty, to throw off such government, and to provide new guards for their future security. Such has been the patient sufferance of these colonies, and such is now the necessity which constrains them to alter their former systems of government. “The history of the present king of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute tyranny over these states. To prove this, let facts be submitted to a candid world.
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