Flammability has been recognized as an increasingly important social and scientific problem. Fire statistics in the United States (Report on the National Commission on Fire Prevention and Control, "America Burning," 1973) emphasized the vast devastation to life and property-12,000 lives lost annually due to fire and these deaths are usually caused by inhaling smoke or toxic gases; 300,000 fire injuries; 11. 4 billion dollars in fire cost of which 2. 7 billion dollars is related to property loss; a billion dollars to burn injury treatment; and 3. 3 billion dollars in productivity loss. It is obvious that much human and economic misery can be attributed to fire situations. In relation to this, polymer flammability has been recognized as an increasingly important social and scientific problem. The development of flame-retardant polymeric materials is a current example where the initiative for major scientific and technological developments is motivated by sociological pressure and legisla tion. This is part of the important trend toward a safer environment and sets a pattern for future example. Flame retardancy deals with our basic everyday life situations-housing, work areas, transportation, clothing and so forth the "macroenvironment" capsule within which "homosapiens" live. As a result, flame-retardant polymers are now emerging as a specific class of materials leading to new and diversified scientific and technological ventures.
Moses Maimonides, medieval Judaism's leading legist and philosopher, and a figure of central importance for contemporary Jewish self-understanding, held a view of Judaism which maintained the authority of the Talmudic rabbis in matters of Jewish law while allowing for free and open inquiry in matters of science and philosophy. Maimonides affirmed, not the superiority of the "moderns" (the scholars of his and subsequent generations) over the "ancients" (the Tannaim and Amoraim, the Rabbis of the Mishnah and Talmud) but the inherent equality of the two. The equality presented here is not equality of halakhic authority, but equality of ability, of essential human characteristics. In order to substantiate these claims, Kellner explores the related idea that Maimonides does not adopt the notion of "the decline of the generations," according to which each succeeding generation, or each succeeding epoch, is in some significant and religiously relevant sense inferior to preceding generations or epochs.
Discusses the latest information regarding the processes and mechanisms responsible for runoff and erosion by water in arable lands--detailing state-of-the-art water and soil conservation methods. Elucidates the rehabilitation of agricultural lands depleted by human activity.
How do you define the precise moment of death? Should "pulling the plug" and mercy killings be allowed by law? Is it necessary to control the birth of "test tube babies"? Should abortions be legal and freely available? What are the social implications of sex-change operations? Should research on cloning and genetic engineering be allowed and encouraged? Should doctors be permitted to perform medical experiments on human subjects?
First Published in 1990. With the publication of this book, the author inaugurates a new series at the Institute of Jewish Law. In recent years there has been a growing interest in Jewish law in American law schools. In turn, this casts an obligation on those involved in Jewish law to make available in the English language publications which focus on contemporary issues and their analysis in traditional Jewish sources. Jewish Law in Context will attempt to do precisely this by presenting Jewish law in its own context as well as in the context of our milieu. This is Volume I.
This book explores the emergence of the fundamental political concepts of medieval Jewish thought, arguing that alongside the well known theocratic elements of the Bible there exists a vital tradition that conceives of politics as a necessary and legitimate domain of worldly activity that preceded religious law in the ordering of society. Since the Enlightenment, the separation of religion and state has been a central theme in Western political history and thought, a separation that upholds the freedom of conscience of the individual. In medieval political thought, however, the doctrine of the separation of religion and state played a much different role. On the one hand, it served to maintain the integrity of religious law versus the monarch, whether canon law, Islamic law, or Jewish law. On the other hand, it upheld the autonomy of the monarch and the autonomy of human political agency against theocratic claims of divine sovereignty and clerical authority. Postulating the realm of secular politics leads the author to construct a theory of the precedence of politics over religious law in the organization of social life. He argues that the attempts of medieval philosophers to understand religion and the polity provide new perspectives on the viability of an accommodation between revelation and legislation, the holy and the profane, the divine and the temporal. The book shows that in spite of the long exile of the Jewish people, there is, unquestionably, a tradition of Jewish political discourse based on the canonical sources of Jewish law. In addition to providing a fresh analysis of Maimonides, it analyzes works of Nahmanides, Solomon ibn Adret, and Nissim Gerondi that are largely unknown to the English-speaking reader. Finally, it suggests that the historical corpus of Jewish political writing remains vital today, with much to contribute to the ongoing debates over church-state relations and theocratic societies.
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