The majority of children who survived the Holocaust, whether in hiding or in labour and concentration camps, remained silent about their wartime experiences. Those who wanted to talk, were often silenced by well-meaning adults who advised them to forget the past and get on with their lives. The memories and traumas simmered for nearly forty years, each child growing into adulthood thinking they alone struggled with the problems of traumatic memory, identity confusion and other consequences. In the 1980's, there was a stirring of awareness amongst some child survivors about issues to be addressed. Small groups formed in the U.S.A. and Canada and gave birth to the child survivor movement, culminating in a large international gathering of "Hidden Children" in New York in 1991. This book comprises a compilation of talks offered to child Holocaust survivors, over a 25 year period - from the birth of self-awareness to present day awareness of the need to inform the next generations of their parent's experiences. Dasberg, Krell and Wiesel are themselves child survivors. Moskovitz founded the Los Angeles Child Survivor group following her pioneering study of child survivors. Gilbert has written and lectured extensively about children in the Holocaust. This book offers the child survivor an opportunity to reflect not only on survival but its effects. For the spouses and children it clarifies some of the dynamics unique to their families and for Mental Health professionals it provides insights into the effects of trauma as well as the remarkable resilience of traumatized children.
Some of the 426 child survivors of Buchenwald tell their stories, from their lives in the camp, their liberation, and their struggle for normalcy and emotional well-being.
Research into various aspects of the Holocaust has escalated in recent years just as the ranks of survivor-subjects are rapidly diminishing. All documents contributing in any way to the knowledge of psychological and medical consequences have been included in this bibliography. Materials are drawn from psychological, psychiatric, and social work literature and from personal accounts. In addition to printed books and articles, references are made to manuscripts which are housed at one of the three centres where major libraries of this kind exist. The bibliography contains titles in English, French, Polish, Dutch, and German, as well as a number of other languages.
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How old are we, those of us who belong to the postwar era? By many measures, both evolutionary and cultural, we are older than ever. But we are also getting startlingly youngeryounger in looks, attire, behavior, mentality, desires. We belong, Robert Harrison says, to an age of juvenescence. "Juvenescence "is about the ways in which the spirits of youth and age have coexisted and shaped each other, both in individuals and culture, from the time of antiquity to the present. It is also a book that asks what it means for the future when youth gains the upper hand to the unprecedented degree it has today. Our way of aging, Harrison argues, resembles thethe scientific concept of "neoteny"the retention of immature characteristics into adulthood. We mature, but with a still tenacious youthfulness, driving drives toward innovation rather than reflection, genius rather than wisdom. At its best, human maturity has its source in the youth it brings to fruition. And yet our protracted youth, Harrison suggests, is a luxury that can be supported only by our elders and the institutions they build. Although Harrison believes, echoing Stephen Jay Gould, that our genius as a species lies in our collective reluctance to grow up, he argues that we are today in a phase of radical juvenalization that allows no space for the kind of wisdom that builds upon the past.
In this first book-length study of the topic, Robert C. Scharff offers a detailed analysis of the young Heidegger’s interpretation of Dilthey’s hermeneutics of historical life and Husserl’s transcendental phenomenology. He argues that it is Heidegger’s prior reading of Dilthey that grounds his critical appropriation of Husserl’s phenomenology. He shows that in Heidegger’s early lecture courses, a “possible” phenomenology is presented as a genuine alternative with the modern philosophies of consciousness to which Husserl’s “actual” phenomenology is still too closely tied. All of these philosophies tend to overestimate the degree to which we can achieve intellectual independence from our surroundings and inheritance. In response, Heidegger explains why becoming phenomenological is always a possibility; but being a phenomenologist is not. Scharff concludes that this discussion of the young Heidegger, Husserl, and Dilthey leads to the question of our own current need for a phenomenological philosophy—that is, for a philosophy that avoids technique-happiness, that at least sometimes thinks with a self-awareness that takes no theoretical distance from life, and that speaks in a language that is “not yet” selectively representational.
The fundamental idea of this book is to show – based on the example of Oswald Menghin, Minister of Education of the National Socialist Austrian “Anschluss”-government, and the networks surrounding him – how science and politics were interwoven in Austria in the first half of the 20th century and how the ideas and networks created in that milieu outlasted the alleged caesurae of this period and found continuation in post-war South America. As Menghin traversed an astonishing number of political upheavals and changes – time after time in exalted positions –, his biography may be considered as paradigmatic for the Age of Extremes. The following aspects form the core interest of this book: (1) Menghin’s position in the political and scientific field, as well as the interconnection between these spheres. (2) The transnational entanglement between the two central areas of Menghin’s geographic spheres of action. (3) Continuities and changes both in Menghin’s biography and in a broader political and scientific context in Austria and Argentina. (4) Menghin’s scope of action and the extent of his responsibility for crucial and often dire developments in all these facets.
The book is simple to navigate, pulling all key case law together into one easy-to-use volume which students can work through systematically or use to reference specific cases. An introductory chapter provides valuable guidance on how to read and understand case law, developing essential academic and practical skills. Thought-provoking questions are posed throughout to develop an in-depth understanding of the subject through critical engagement.
In this wide-ranging exploration of the role of forests in Western thought, Robert Pogue Harrison enriches our understanding not only of the forest's place in the cultural imagination of the West, but also of the ecological dilemmas that now confront us so urgently. Consistently insightful and beautifully written, this work is especially compelling at a time when the forest, as a source of wonder, respect, and meaning, disappears daily from the earth. "Forests is one of the most remarkable essays on the human place in nature I have ever read, and belongs on the small shelf that includes Raymond Williams' masterpiece, The Country and the City. Elegantly conceived, beautifully written, and powerfully argued, [Forests] is a model of scholarship at its passionate best. No one who cares about cultural history, about the human place in nature, or about the future of our earthly home, should miss it.—William Cronon, Yale Review "Forests is, among other things, a work of scholarship, and one of immense value . . . one that we have needed. It can be read and reread, added to and commented on for some time to come."—John Haines, The New York Times Book Review
Robert Wood’s aim in Being and the Cosmos\i is to reestablish a speculative view of the cosmos that goes back to the ancient Greeks and that corresponds to the holism of contemporary physics. There are two sets of problems in contemporary thought that militate against any such attempt. Most widespread is scientific reductionism in biology and neuroscience that explains awareness in terms of the mechanisms that underlie it. The second is the widespread attack in philosophy itself on speculative holism by deconstruction and anti-foundationalism. In Being and the Cosmos\i, the tack against both is to make explicit the character of the mind that sees and thinks, that actively takes up commitment to the truth available in the disciplines involved. The basic ground of this position rests upon the functioning of the notion of Being that opens up the question of the character of the Whole and the human being’s place in it. Thus position the treatment of the notion of Being as foundation and as orientation toward the Whole between the attack on reductionism and on deconstruction and anti-foundationalism. Wood concludes with a multidimensional sketch of an evolutionary view of the cosmos whose initial phases contain the potentialities for life, sensibility, and intellect as cosmic telos. The holism of contemporary physics has to be reconfigured in terms of this observation. Both reductionists and dualists should know that matter itself has to be re-minded and that mind itself matters.
Forkbraid is the Earth’s most powerful psychic and leads the psychic remote viewing teams that maintain peace on Earth. A bomb explodes in a Psychic Academy, a place which aught to have been safe from any strife. Forkbraid reveals that the crime was planned in the one place that remote viewing teams can not scan. Off world! Few psychics on Earth can use their gifts off world. Forkbraid leaves the Earth to track down the terrorists amongst the myriad colonies of solar system. For the price of freedom is constant vigilance, what now the price of peace?
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