The enigmatic kabbalist Samuel Falk, known as the Ba’al Shem of London, has piqued the curiosity of scholars for generations. Eighteenth-century London was fascinated by Jews, and as a miracle-worker and adventurer, well connected and well read, Falk had much to offer. Interest in the man was further aroused by rumours of his dealings with European aristocrats and other famous characters, as well as with scholars, Freemasons, and Shabbateans, but evidence was scanty. Michal Oron has now brought together all the known source material on the man, and her detailed annotations of his diary and that of his assistant give us rich insights into his activities over several years. We learn of his meetings and his travels; his finances; his disputes, his dreams, and his remedies; and lists of his books. We see London’s social life and commerce, its landed gentry and its prisons, and what people ate, wore, and possessed. The burgeoning Jewish community of London and its religious practices, as well as its communal divisiveness, is depicted especially colourfully. The scholarly introductions by Oron and by Todd Endelman and the informative appendices help contextualize the diaries and offer an intriguing glimpse of Jewish involvement in little-known aspects of London life at the threshold of the modern era.
Affective computing is a nascent field situated at the intersection of artificial intelligence with social and behavioral science. It studies how human emotions are perceived and expressed, which then informs the design of intelligent agents and systems that can either mimic this behavior to improve their intelligence or incorporate such knowledge to effectively understand and communicate with their human collaborators. Affective computing research has recently seen significant advances and is making a critical transformation from exploratory studies to real-world applications in the emerging research area known as applied affective computing. This book offers readers an overview of the state-of-the-art and emerging themes in affective computing, including a comprehensive review of the existing approaches to affective computing systems and social signal processing. It provides in-depth case studies of applied affective computing in various domains, such as social robotics and mental well-being. It also addresses ethical concerns related to affective computing and how to prevent misuse of the technology in research and applications. Further, this book identifies future directions for the field and summarizes a set of guidelines for developing next-generation affective computing systems that are effective, safe, and human-centered. For researchers and practitioners new to affective computing, this book will serve as an introduction to the field to help them in identifying new research topics or developing novel applications. For more experienced researchers and practitioners, the discussions in this book provide guidance for adopting a human-centered design and development approach to advance affective computing.
The elections to the 18th Knesset (legislature of Israel) were held on February 10, 2009, almost three years after the elections to the 17th Knesset and approximately twenty months before the original date set for them to be held. The elections are best understood in the context of the wars that were at each end of Ehud Olmert's government tenure, corruption scandals involving the prime minister, and the failure of Tzipi Livni, the newly elected head of the ruling center party, Kadima to form a new coalition following Olmert's resignation. The election campaign of 2009 began with the resignation of Ehud Olmert in the shadow of his corruption scandals and issues of integrity and clean government. This was followed by the world financial crisis, which directed attention towards the economic dimension and performance of the candidates. On the face of it, the campaign was cut short when military action began in Gaza. Still, the election was on the minds of candidates, and the question of who can best ensure security prevailed in the campaign. It becamepersonalized and focused on the candidates: the two candidates who had once headed the government and aspired to return, Benjamin Netanyahu and Ehud Barak, and the chairperson of Kadima, Tzipi Livni, who was running for the first time as head of a party. The Elections in Israel 2009 will be of particular interest to those concerned with comparative politics and elections in an open society. This volume is the latest in the series begun in 1969.
Forty years after becoming an independent state, Israel is still involved in deadly strife with many of its Arab neighbors and with the Palestinians under its military control. The protracted Arab-Israeli conflict is one of the most fundamental features of the Israeli experience; it overshadows economic and social decisions, and often sets the poli
Western society has never been more interested in interiority. Indeed, it seems more and more people are deliberately looking inward—toward the mind, the body, or both. Michal Pagis’s Inward focuses on one increasingly popular channel for the introverted gaze: vipassana meditation, which has spread from Burma to more than forty countries and counting. Lacing her account with vivid anecdotes and personal stories, Pagis turns our attention not only to the practice of vipassana but to the communities that have sprung up around it. Inward is also a social history of the westward diffusion of Eastern religious practices spurred on by the lingering effects of the British colonial presence in India. At the same time Pagis asks knotty questions about what happens when we continually turn inward, as she investigates the complex relations between physical selves, emotional selves, and our larger social worlds. Her book sheds new light on evergreen topics such as globalization, social psychology, and the place of the human body in the enduring process of self-awareness.
Religious conversion is often associated with ideals of religious sincerity. But in a society in which religious belonging is entangled with ethnonational citizenship and confers political privilege, a convert might well have multilayered motives. Over the last two decades, mass non-Jewish immigration to Israel, especially from the former Soviet Union, has sparked heated debates over the Jewish state’s conversion policy and intensified suspicion of converts’ sincerity. When the State Winks carefully traces the performance of state-endorsed Orthodox conversion to highlight the collaborative labor that goes into the making of the Israeli state and its Jewish citizens. In a rich ethnographic narrative based on fieldwork in conversion schools, rabbinic courts, and ritual bathhouses, Michal Kravel-Tovi follows conversion candidates—mostly secular young women from a former Soviet background—and state conversion agents, mostly religious Zionists caught between the contradictory demands of their nationalist and religious commitments. She complicates the popular perception that conversion is a “wink-wink” relationship in which both sides agree to treat the converts’ pretenses of observance as real. Instead, she demonstrates how their interdependent performances blur any clear boundary between sincere and empty conversions. Alongside detailed ethnography, When the State Winks develops new ways to think about the complex connection between religious conversion and the nation-state. Kravel-Tovi emphasizes how state power and morality is managed through “winking”—the subtle exchanges and performances that animate everyday institutional encounters between state and citizen. In a country marked by tension between official religiosity and a predominantly secular Jewish population, winking permits the state to save its Jewish face.
The enigmatic kabbalist Samuel Falk, known as the Ba’al Shem of London, has piqued the curiosity of scholars for generations. Eighteenth-century London was fascinated by Jews, and as a miracle-worker and adventurer, well connected and well read, Falk had much to offer. Interest in the man was further aroused by rumours of his dealings with European aristocrats and other famous characters, as well as with scholars, Freemasons, and Shabbateans, but evidence was scanty. Michal Oron has now brought together all the known source material on the man, and her detailed annotations of his diary and that of his assistant give us rich insights into his activities over several years. We learn of his meetings and his travels; his finances; his disputes, his dreams, and his remedies; and lists of his books. We see London’s social life and commerce, its landed gentry and its prisons, and what people ate, wore, and possessed. The burgeoning Jewish community of London and its religious practices, as well as its communal divisiveness, is depicted especially colourfully. The scholarly introductions by Oron and by Todd Endelman and the informative appendices help contextualize the diaries and offer an intriguing glimpse of Jewish involvement in little-known aspects of London life at the threshold of the modern era.
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