Combining quality scholarship and sacred spiritual instruction, Living Judaism is a thought-provoking reference and guide for those already steeped in Jewish life, and a comprehensive introduction for those exploring the richness and grandeur of Judaism.

    Tracing American Judaism from its origins in the colonial era through the present day, Jonathan Sarna explores the ways in which Judaism adapted in this new context. How did American culture—predominantly Protestant and overwhelmingly capitalist—affect Jewish religion and culture? And how did American Jews shape their own communities and faith in the new world? Jonathan Sarna, a preeminent scholar of American Judaism, tells the story of individuals struggling to remain Jewish while also becoming American. He offers a dynamic and timely history of assimilation and revitalization, of faith lost and faith regained.The first comprehensive history of American Judaism in over fifty years, this book is both a celebration of 350 years of Jewish life in America and essential reading for anyone interested in American religion and life.

    Organized both topically and in rough chronological order, the selections (many of them in the translations of Loyd D. Easton and Kurt H. Guddat) include writings on historical materialism, excerpts from Capital, and political works.

    Unlike those organized Islamist activities that seek to seize or transform the state, this is a moral reform movement whose orthodox practices are commonly viewed as inconsequential to Egypt's political landscape. Saba Mahmood's compelling exposition of these practices challenges this assumption by showing how the ethical and the political are indelibly linked within the context of such movements.Not only is this book a sensitive ethnography of a critical but largely ignored dimension of the Islamic revival, it is also an unflinching critique of the secular-liberal principles by which some people hold such movements to account. The book addresses three central questions: How do movements of moral reform help us rethink the normative liberal account of politics? How does the adherence of women to the patriarchal norms at the core of such movements parochialize key assumptions within feminist theory about freedom, agency, authority, and the human subject? How does a consideration of debates about embodied religious rituals among Islamists and their secular critics help us understand the conceptual relationship between bodily form and political imaginaries? Politics of Piety is essential reading for anyone interested in issues at the nexus of ethics and politics, embodiment and gender, and liberalism and postcolonialism.

    He discusses the fate of virtue, the legacy of racism, the moral issues implicated in the war on terrorism, and the objectivity of ethical norms. Against those who see no place for religious reasoning in the democratic arena, Stout champions a space for religious voices. But against increasingly vocal antiliberal thinkers, he argues that modern democracy can provide a moral vision and has made possible such moral achievements as civil rights precisely because it allows a multitude of claims to be heard.Stout's distinctive pragmatism reconfigures the disputed area where religious thought, political theory, and philosophy meet. Charting a path beyond the current impasse between secular liberalism and the new traditionalism, Democracy and Tradition asks whether we have the moral strength to continue as a democratic people as it invigorates us to retrieve our democratic virtues from very real threats to their practice.

    In Biblical Literacy, Telushkin turns his attention to the Hebrew Bible (also known as the Old Testament), the most influential series of books in human history. Along with the Ten Commandments, the Bible's most famous document, no piece of legislation ever enacted has influenced human behavior as much as the biblical injunction to "Love your neighbor as yourself." No political tract has motivated human beings in so many diverse societies to fight for political freedom as the Exodus story of God's liberation of the Israelite slaves--which shows that God intends that, ultimately, people be free.The Bible's influence, however, has conveyed as much through its narratives as its laws. Its timeless and moving tales about the human condition and man's relationship to God have long shaped Jewish and Christian notions of morality, and continue to stir the conscience and imagination of believers and skeptics alike.There is a universality in biblical stories:The murder of Abel by his brother Cain is a profound tragedy of sibling jealousy and family love gone awry (see pages 11-14).Abraham',s challenge to God to save the lives of the evil people of Sodom is a fierce drama of man in confrontation with God, suggesting the human right to contend with the Almighty when it is feared He is acting unjustly (see pages 32-34).Jacob's, deception of his blind father, Isaac raises the timeless question: Do the ends justify the means when the fate of the world is at stake (see pages 46-55).Encyclopedia in scope, but dynamic and original in its observations and organization, Biblical Literacy makes available in one volume the Bible's timeless stories of love, deceit, and the human condition; its most important laws and ideas; and an annotated listing of all 613 laws of the Torah for both layman and professional, there is no other reference work or interpretation of the Bible quite like this Stunning volume.

    His analysis explains not only the deficiencies of the self-regulating market, but the potentially dire social consequences of untempered market capitalism. New introductory material reveals the renewed importance of Polanyi's seminal analysis in an era of globalization and free trade.

    However, as is perhaps not very politically correct to point out, Islam as a religion calls Muslims to be a part of Ummah, which is to say, that all Muslims belong to the same theological ‘country’ regardless of political borders.That coupled with the intrinsic need of the Left to forever consider the Muslims as the victims, even under imaginary circumstances led to massive riots and violence in India. The perceived wrong here was that CAA left Muslims out, however, the truth was the CAA had nothing to do with Indians at all, let alone Indian Muslims.Another excuse for the rampant violence was that the proposed NRC would snatch away the citizenship of Muslims. That too, was a shameless canard. The NRC, when implemented and drafted, would be aimed to identify and deport Illegal Immigrants, and not Indian Citizens. No country in the world wantonly accepts indiscriminate influx of illegals, but the Left and Islamist nexus burnt the country because that is exactly what it expected of India.While many people wish to look at the Delhi Riots 2020 in isolation, the events that started right from the 1st December 2019 proves otherwise. It proves that the violence was a concerted effort to push Anarchy and Chaos in India. It proves that the Delhi Riots was no anti-Muslim pogrom, it was indeed, a well-oiled plan to tame ‘kafirs’.

    Butler engages Jewish philosophical positions to articulate a critique of political Zionism and its practices of illegitimate state violence, nationalism, and state-sponsored racism. At the same time, she moves beyond communitarian frameworks, including Jewish ones, that fail to arrive at a radical democratic notion of political cohabitation. Butler engages thinkers such as Edward Said, Emmanuel Levinas, Hannah Arendt, Primo Levi, Martin Buber, Walter Benjamin, and Mahmoud Darwish as she articulates a new political ethic. In her view, it is as important to dispute Israel’s claim to represent the Jewish people as it is to show that a narrowly Jewish framework cannot suffice as a basis for an ultimate critique of Zionism. She promotes an ethical position in which the obligations of cohabitation do not derive from cultural sameness but from the unchosen character of social plurality. Recovering the arguments of Jewish thinkers who offered criticisms of Zionism or whose work could be used for such a purpose, Butler disputes the specific charge of anti-Semitic self-hatred often leveled against Jewish critiques of Israel. Her political ethic relies on a vision of cohabitation that thinks anew about binationalism and exposes the limits of a communitarian framework to overcome the colonial legacy of Zionism. Her own engagements with Edward Said and Mahmoud Darwish form an important point of departure and conclusion for her engagement with some key forms of thought derived in part from Jewish resources, but always in relation to the non-Jew.Butler considers the rights of the dispossessed, the necessity of plural cohabitation, and the dangers of arbitrary state violence, showing how they can be extended to a critique of Zionism, even when that is not their explicit aim. She revisits and affirms Edward Said’s late proposals for a one-state solution within the ethos of binationalism. Butler’s startling suggestion: Jewish ethics not only demand a critique of Zionism, but must transcend its exclusive Jewishness in order to realize the ethical and political ideals of living together in radical democracy.

    That book ended by describing the existence of a "remission society," whose members all live with some form of illness or disability. The Wounded Storyteller is their collective portrait.Ill people are more than victims of disease or patients of medicine; they are wounded storytellers. People tell stories to make sense of their suffering; when they turn their diseases into stories, they find healing.Drawing on the work of authors such as Oliver Sacks, Anatole Broyard, Norman Cousins, and Audre Lorde, as well as from people he met during the years he spent among different illness groups, Frank recounts a stirring collection of illness stories, ranging from the well-known—Gilda Radner's battle with ovarian cancer—to the private testimonials of people with cancer, chronic fatigue syndrome, and disabilties. Their stories are more than accounts of personal suffering: they abound with moral choices and point to a social ethic.Frank identifies three basic narratives of illness in restitution, chaos, and quest. Restitution narratives anticipate getting well again and give prominence to the technology of cure. In chaos narratives, illness seems to stretch on forever, with no respite or redeeming insights. Quest narratives are about finding that insight as illness is transformed into a means for the ill person to become someone new.

    Smith asks why the first modern nation-states developed in the West and considers how ethnic origins, religion, language, and shared symbols provide a sense of nation—even to the Basques, Kurds, and Tamils who are without states of their own. He illuminates his argument with a wealth of detailed examples: the divisions in the former Soviet Union, ethnic separatism within Europes, pan-Arab and pan-African movements, the successes and failures of nation-building on every continent. Throughout National Identity Smith stresses the positive as well as the pernicious aspects of strong national allegiances. A provocative final chapter considers the prospects of a post-national world. This will be of particular interest to ethnographers, students of international studies, historical sociologists, and political scientists.

    . . eminently readable . . . admirably picks up the spirit of what Hegel is saying. . . . more readable and accurate than Hartmann's, and it trans­lates a more readable text than does Nisbet's. It includes (as Hartmann's does not) an excerpt, which serves as chapter five, from 'The Geo­graphical Basis of History' (particularly interesting for what it says of America), and a brief chapter six, entitled 'The Division of History.' The volume closes with an appendix, translating §§341–360 of Hegel’s Philosophy of Right and deals directly with the very concept of 'World History.' It constitutes a big help in coming to grips with what Hegel means by 'Spirit.' --Quentin Lauer, SJ, Fordham University, in International Philosophical Quarterly

    . . with a greater devotion and joy."--Rabbi Alexander M. Schindler

    Northouse's Leadership 8e and Peter G. Northouse's Introduction to Leadership 4e

    Nash reframes black feminism's engagement with intersectionality, often celebrated as its primary intellectual and political contribution to feminist theory. Charting the institutional history and contemporary uses of intersectionality in the academy, Nash outlines how women's studies has both elevated intersectionality to the discipline's primary program-building initiative and cast intersectionality as a threat to feminism's coherence. As intersectionality has become a central feminist preoccupation, Nash argues that black feminism has been marked by a single affect—defensiveness—manifested by efforts to police intersectionality's usages and circulations. Nash contends that only by letting go of this deeply alluring protectionist stance, the desire to make property of knowledge, can black feminists reimagine intellectual production in ways that unleash black feminist theory's visionary world-making possibilities.