Often asked by major publications to write on subjects related to Jewish culture—and increasingly in response to a recent wave of deadly antisemitic attacks—Horn was troubled to realize what all of these assignments had in common: she was being asked to write about dead Jews, never about living ones. In these essays, Horn reflects on subjects as far-flung as the international veneration of Anne Frank, the mythology that Jewish family names were changed at Ellis Island, the blockbuster traveling exhibition Auschwitz, the marketing of the Jewish history of Harbin, China, and the little-known life of the "righteous Gentile" Varian Fry. Throughout, she challenges us to confront the reasons why there might be so much fascination with Jewish deaths, and so little respect for Jewish lives unfolding in the present.Horn draws upon her travels, her research, and also her own family life—trying to explain Shakespeare’s Shylock to a curious ten-year-old, her anger when swastikas are drawn on desks in her children’s school, the profound perspective offered by traditional religious practice and study—to assert the vitality, complexity, and depth of Jewish life against an antisemitism that, far from being disarmed by the mantra of "Never forget," is on the rise. As Horn explores the (not so) shocking attacks on the American Jewish community in recent years, she reveals the subtler dehumanization built into the public piety that surrounds the Jewish past—making the radical argument that the benign reverence we give to past horrors is itself a profound affront to human dignity.

    Amid the carnage and confusion, one Baudolino saves a historian and high court official from certain death at the hands of the crusading warriors and proceeds to tell his own fantastical story.Born a simple peasant in northern Italy, Baudolino has two major gifts-a talent for learning languages and a skill in telling lies. When still a boy he meets a foreign commander in the woods, charming him with his quick wit and lively mind. The commander-who proves to be Emperor Frederick Barbarossa-adopts Baudolino and sends him to the university in Paris, where he makes a number of fearless, adventurous friends.Spurred on by myths and their own reveries, this merry band sets out in search of Prester John, a legendary priest-king said to rule over a vast kingdom in the East-a phantasmagorical land of strange creatures with eyes on their shoulders and mouths on their stomachs, of eunuchs, unicorns, and lovely maidens. With dazzling digressions, outrageous tricks, extraordinary feeling, and vicarious reflections on our postmodern age, this is Eco the storyteller at his brilliant best.

    Fry transforms the adventures of Zeus and the Olympians into emotionally resonant and deeply funny stories, without losing any of their original wonder.This stunning book features classical artwork inspired by the myths, as well as learned notes from the author. Each adventure is infused with Fry's distinctive wit, voice, and writing style. Connoisseurs of the Greek myths will appreciate this fresh-yet-reverential interpretation, while newcomers will feel welcome. Retellings brim with humor and emotion and offer rich cultural contextCelebrating the thrills, grandeur, and unabashed fun of the Greek myths, Mythos breathes life into ancient tales—from Pandora's box to Prometheus's fire.This gorgeous volume invites you to explore a captivating world with the brilliant storyteller Stephen Fry as your guide.

    If religion is perceived as being part of the problem, Rabbi Sacks argues, then it must also form part of the solution. When religion becomes a zero-sum conceit—that is, my religion is the only right path to God, therefore your religion is by definition wrong—and individuals are motivated by what Rabbi Sacks calls “altruistic evil,” violence between peoples of different beliefs appears to be the only natural outcome.   But through an exploration of the roots of violence and its relationship to religion, and employing groundbreaking biblical analysis and interpretation, Rabbi Sacks shows that religiously inspired violence has as its source misreadings of biblical texts at the heart of all three Abrahamic faiths. By looking anew at the book of Genesis, with its foundational stories of Judaism, Christianity, and Islam, Rabbi Sacks offers a radical rereading of many of the Bible’s seminal stories of sibling rivalry: Cain and Abel, Isaac and Ishmael, Jacob and Esau, Joseph and his brothers, Rachel and Leah.   “Abraham himself,” writes Rabbi Sacks, “sought to be a blessing to others regardless of their faith. That idea, ignored for many of the intervening centuries, remains the simplest definition of Abrahamic faith. It is not our task to conquer or convert the world or enforce uniformity of belief. It is our task to be a blessing to the world. The use of religion for political ends is not righteousness but idolatry . . . To invoke God to justify violence against the innocent is not an act of sanctity but of sacrilege.” Here is an eloquent call for people of goodwill from all faiths and none to stand together, confront the religious extremism that threatens to destroy us, and declare: Not in God’s Name.

    Based on his own experience and the stories of his patients, Frankl argues that we cannot avoid suffering but we can choose how to cope with it, find meaning in it, and move forward with renewed purpose. At the heart of his theory, known as logotherapy, is a conviction that the primary human drive is not pleasure but the pursuit of what we find meaningful. Man's Search for Meaning has become one of the most influential books in America; it continues to inspire us all to find significance in the very act of living.

    Here, acclaimed scholar Stephen Greenblatt explores it with profound appreciation for its cultural and psychological power as literature. From the birth of the Hebrew Bible to the awe-inspiring contributions of Augustine, Dürer, and Milton in bringing Adam and Eve to vivid life, Greenblatt unpacks the story’s many interpretations and consequences over time. Rich allegory, vicious misogyny, deep moral insight, narrow literalism, and some of the greatest triumphs of art and literature: all can be counted as children of our “first” parents.

    This history of the Underground Church reflects the continuing struggle in many parts of the world today.

    Karen Armstrong's superbly readable exploration of how the three dominant monotheistic religions of the world - Judaism, Christianity, and Islam - have shaped and altered the conception of God is a tour de force. One of Britain's foremost commentators on religious affairs, Armstrong traces the history of how men and women have perceived and experienced God, from the time of Abraham to the present. From classical philosophy and medieval mysticism to the Reformation, the Enlightenment, and the modern age of skepticism, Armstrong performs the near miracle of distilling the intellectual history of monotheism into one compelling volume.

    Stories from the past are woven together with the problems Windisch, the village miller, faces after he applies for permission to migrate to West Germany. Herta Müller (Herta Mueller) describes with poetic attention the dreams and superstitions, conflicts and oppression of a forgotten region, the Banat, in the Danube Plain. In sparse, poetic language, Muller captures the forlorn plight of a trapped people.

    It is retold alternately through the eyes of Svasti, the buffalo boy who provided kusa grass for the Buddha's enlightenment cushion, and the Buddha himself.

    Even as he grew up and was estranged from his community, his religion and its traditions, he could not find his way to a life where he didn't struggle against God daily. "Foreskin's Lament" reveals Auslander's youth in a strict, socially isolated Orthodox community, and recounts his rebellion and efforts to make a new life apart from it. Auslander remembers his youthful attempt to win the "blessing bee" (the Orthodox version of a spelling bee), his exile to an Orthodox-style reform school in Israel after he's caught shoplifting Union Bay jeans from the mall, and his fourteen mile hike to watch the New York Rangers play in Madison Square Garden without violating the Sabbath. Throughout, Auslander struggles to understand God and His complicated, often contradictory laws. He tries to negotiate with God and His representatives-a day of sin-free living for a day of indulgence, a blessing for each profanity. But ultimately, Shalom settles for a peaceful cease-fire, a standoff with God, and accepts the very slim remaining hope that his newborn son might live free of guilt, doubt, and struggle. Auslander's combination of unrelenting humor and anger--one that draws comparisons to memoirists David Sedaris and Dave Eggers--renders a rich and fascinating portrait of a man grappling with his faith, family, and community.

    According to intriguing reports I had heard, it was the custom, on their kibbutzim already established in Palestine, for boys and girls under the age of eighteen to shower together. Hashomer Hatza'ir members in Montreal included a boy I shall call Shloime Schneiderman, a high-school classmate of mine. In 1944, when we were still in eighth grade, Schloime enjoyed a brief celebrity after his photo appeared on the front page of the Montreal Herald. Following a two-cent rise in the price of chocolate bars, he had been a leader in a demonstration, holding high a placard that read: down with the 7cents chocolate bar. Hashomer Hatza'ir members wore uniforms at their meetings: blue shirts and neckerchiefs. "They had real court martials," wrote Marion Magid in a memoir about her days in Habonim in the Bronx in the early fifties, "group analysis, the girls were not allowed to wear lipstick." Whereas, in my experience, the sweetly scented girls who belonged to Young Judaea favored pearls and cashmere twinsets. They lived on leafy streets in the suburb of Outremont, in detached cottages that had heated towel racks, basement playrooms, and a plaque hanging on the wall behind the wet bar testifying to the number of trees their parents had paid to have planted in Eretz Yisrael, the land of Israel.I joined Habonim -- the youth group of a Zionist political party, rooted in socialist doctrine -- shortly after my bar mitzvah, during my first year at Baron Byng High School. I had been recruited by a Room 41 classmate whom I shall call Jerry Greenfeld..."

    Given our circumstances, "neighbor" might be too casual a word to describe our relationship. We are intruders into each other’s dream, violators of each other’s sense of home. We are incarnations of each other’s worst historical nightmares. Neighbors?Letters to My Palestinian Neighbor is one Israeli’s powerful attempt to reach beyond the wall that separates Israelis and Palestinians and into the hearts of "the enemy." In a series of letters, Yossi Klein Halevi explains what motivated him to leave his native New York in his twenties and move to Israel to participate in the drama of the renewal of a Jewish homeland, which he is committed to see succeed as a morally responsible, democratic state in the Middle East.This is the first attempt by an Israeli author to directly address his Palestinian neighbors and describe how the conflict appears through Israeli eyes. Halevi untangles the ideological and emotional knot that has defined the conflict for nearly a century. In lyrical, evocative language, he unravels the complex strands of faith, pride, anger and anguish he feels as a Jew living in Israel, using history and personal experience as his guide.Halevi’s letters speak not only to his Palestinian neighbor, but to all concerned global citizens, helping us understand the painful choices confronting Israelis and Palestinians that will ultimately help determine the fate of the region.

    There, quietly, peacefully, and in full view of the Vichy government and a nearby division of the Nazi SS, Le Chambon's villagers and their clergy organized to save thousands of Jewish children and adults from certain death.Author Biography: Philip Hallie was Griffin Professor of Philosophy at Wesleyan University, where he taught for thirty-two years. He died in 1994, leaving this manuscript. That it can now be published is do to the devotion of his wife, Doris Ann Hallie, who contributed an afterword. The foreword by John Compton, fellow philosopher and longtime friend of the author, will help the reader to understand this unusual document in the context of Hallie's life and thought.