Consider the following:Although Judaism is defined by its worship of one God, it was not always a pure monotheism. In I Kings 8, King Solomon addresses the Lord by saying, "There is no God like You," suggesting that the Israelites recognized the existence of other gods.The practice of Judaism was focused on animal sacrifice until the destruction of the Second Temple by the Romans in the 1st century, which forced a radically new approach to worship.The political emancipation of the Jews in 18th-century Europe transformed a 1,000-year-old style of Jewish life. "You can’t find an expression of Judaism today that is just like [the way] Jews lived 300 years ago," says Professor Shai Cherry.Yet for all it has changed, Judaism has maintained unbroken ties to a foundation text, an ethnicity, a set of rituals and holidays, and a land.A Journey of Religious DiscoveryIn these 24 lectures, Professor Cherry explores the rich religious heritage of Judaism from biblical times to today.He introduces you to the written Torah, and you learn about the oral Torah, called the Mishnah (which was also later written down), and its commentary, the Gemara. And you discover how the Mishnah and Gemara comprise the Talmud, and how they differ from another form of commentary called Midrash.He teaches you about the three pillars of the world defined more than 2,000 years ago by Shimon the Righteous: Torah, worship, and deeds of loving kindness.He takes you through the calendar of Jewish holidays, from the most important, the Sabbath, to the key holidays of Rosh Hashanah, Yom Kippur, Passover, and Pentecost (Shavuot); and to historically minor celebrations such as Channukah, which is now a more visible holiday.You also learn about the origins and attributes of the different Jewish movements that formed in the wake of Emancipation in the late 1700s and the resulting full emergence of Judaism into Western society. These include the Reform, Conservative, Modern Orthodox, and Reconstructionist movements."Although Jewish history is not one long tale of travails," says Professor Cherry, "there have been several catastrophes that powerfully shaped the Jewish consciousness." He includes discussions of the impact on Jewish thought of the Babylonian exile and the destruction of the Second Temple in antiquity, and the Holocaust in the 20th century."We will see that for every topic that we cover we have a multiplicity of responses and a multiplicity of answers," says Professor Cherry, noting that this course could just as easily be called "An Introduction to Judaisms."What’s in a Name?Judaism’s sacred text is the Bible, also called the TaNaKH, the Torah, the Hebrew Bible, and, by Christians, the Old Testament. As Professor Cherry points out, these terms have different implications:TaNaKH: This is the Hebrew acronym for the three sections of the Bible—the Torah (the first five books, known as the Pentateuch), Nevi’im (Prophets), and Ketuvim (Writings).Torah: The word torah means "a teaching," and it can refer to the Pentateuch, the entire TaNaKH, or even the whole corpus of Jewish thought.Hebrew Bible: This is a religiously neutral term used by scholars for the TaNaKH. Professor Cherry notes that his expertise is in the TaNaKH, not the Hebrew Bible, since he approaches the text from the Jewish interpretive tradition.Old Testament: Christians refer to the TaNaKH as the Old Testament, since in their eyes it has been superseded by the New Testament. For Catholics, the Old Testament has a number of books that are not included in the TaNaKH.Interpreting the ScripturesJews and Christians not only have different names for the Bible, they understand it very differently. For example, Christianity takes an episode that is relatively minor in Jewish tradition—the temptation of Adam and Eve—and extracts from it the doctrine of original sin.Similarly, early rabbis took the repeated phrase, "And there was evening and there was morning," in the enumeration of the six days of creation and concluded that the day begins in the evening, which is why Jews start the celebration of their holidays at sundown.As a case study in interpretation, Professor Cherry delves deeply into the prohibition against seething (boiling) a kid in its mother’s milk, mentioned in Exodus and Deuteronomy, which led to the kosher practice of strict separation of meat and milk products. Recently, a scholar pointed out that the original Hebrew could be interpreted to mean fat instead of milk.A prohibition against seething a kid in its mother’s fat makes more sense, because it is another way of saying that the mother and offspring should not be slaughtered on the same day, in accord with the biblical injunction against killing two generations of the same species on the same day.But the rabbis had very good reasons to read the passage as they did, says Professor Cherry, who shows the theological logic that has resulted in the dietary separation of meat and milk, a practice observed by traditional Jews today.Unlocking Mysteries of Jewish Thought and Ritual"Let’s unpack this," Professor Cherry says often during these lectures, as he takes a concept, a biblical passage, or an episode from history and explores its meaning in Jewish thought and ritual.In doing so, he is following the footsteps of the acknowledged master of this form of analysis, the medieval Jewish philosopher Moses Maimonides, who figures prominently throughout the course and is treated in depth in Lecture 14.There, Professor Cherry focuses on Maimonides’s Guide of the Perplexed and its discussion of creation, prayer, and the reasons for the commandments. Maimonides is filled with insights into how Judaism evolved as it did, noting, for example, that the practice of ritual animal sacrifice in early Judaism was God’s way of taking a pagan rite that the Israelites had learned from the Egyptians and redirecting it.In a subsequent lecture, Professor Cherry shows how Maimonides’s success at putting Judaism on a logical footing set the stage for a reaction that produced the Jewish mystical system called the Kabbalah.Professor Cherry unlocks other mysteries, such as why the first day of the seventh month (Tishrei) is the Jewish New Year (Rosh Hashanah). It seems likely, he says, that "this was the time of the Babylonian New Year. So when the Jews were exiled to Babylonia, they saw that the Babylonians celebrated their New Year on that day, and said, ‘We’ve got some sacred occasion where we blow the trumpets, so let’s make that our New Year, too.’"He also explores different concepts of the Messiah, profiling two controversial candidates. The first is Shabbatai Tzvi, who was proclaimed Messiah by followers in 1665, and whose travels across Eastern Europe eventually landed him in Turkey, where he converted to Islam to avoid execution by the authorities.The other candidate is Rebbe Menachem Mendel Scheersohn, a charismatic leader of the Lubavitch Chassidim in Brooklyn, who died in 1994. Rebbe Scheersohn’s widely touted messianic credentials created intense debate and division in the Ultra-Orthodox community.From the Decalogue to Fiddler on the RoofFrom the first lecture on the Torah to the last on the Jews as the Chosen People, this course is packed with fascinating information, including:Jews use the term Decalogue, instead of Ten Commandments because there are actually more than 10 commandments in the Decalogue. For instance, "On six days you shall work and the seventh day shall be a Sabbath to you." Usually that counts as one: that you should have a Sabbath on the seventh day. But there is also, "On six days you shall work."The prophets in the biblical period served the same function as today’s free press. They tell the king what he doesn’t want to hear.When people die in the TaNaKH, everyone goes to the same place, Sheol—a shadowy underworld that is neither heaven nor hell.After crushing the Bar Kochvah revolt of the Jews in the 2nd century, the Romans changed the name of the land of Israel and Judaea to echo the Israelites’ ancient enemies, the Philistines. This is how the region came to be called Palestine.Today, the designation "Temple" on a Jewish house of worship is usually a sign that it is a Reform congregation because Reform Jews no longer look toward the dream of rebuilding the Jerusalem Temple.Orthodox Judaism is just as much a product of modernity as is Reform because several varieties of Orthodoxy emerged in the 19th century as a response to Emancipation, the Enlightenment, and the founding of the Reform movement.In addition, Professor Cherry devotes several lectures to complex issues such as the problem of evil and suffering, the Zionist movement, the place of women in the Jewish world, and how Judaism understands Christianity.Throughout, Professor Cherry is articulate, engaging, and passionate, with a gift for making a point by means of a memorable cultural reference. He calls attention to an echo of Jewish mystic Rav Kook in a Joni Mitchell song; to the Kabbalistic nature of "the force" and "the dark side" in George Lucas’s Star Wars; and to the Sabbath lesson given by Gene Wilder as an Old West rabbi in The Frisco Kid, when he dutifully dismounts his horse at sundown, risking capture by bandits.Professor Cherry notes that when he teaches introductory Judaism at Vanderbilt University, he asks his students to see two films: Fiddler on the Roof, for its picture of the breakdown of tradition as Jews confront modernity; and Woody Allen’s Crimes and Misdemeanors, for its treatment of secular Jews grappling with contemporary issues of faith and ethics. Both films repay viewing in light of the lessons you’ll learn in this course.In his final lecture, Professor Cherry sums up: "The Judaisms we’ve examined in this course reflect the ongoing struggles of the Jewish people from their ancient life as a sovereign nation, to the travails of exile, to the opportunities of acculturation in modernity, and finally to the re-establishment of the state of Israel. Hearing God’s words anew—receiving Torah every day—has meant reinterpreting the tradition, creatively rereading the words of the past, whether they relate to core ideas like the notion of evil and the notion of the Chosen People, or mitzvot such as the prohibition of idolatry, or the laws of marriage and divorce. Even the basis for reinterpreting the tradition, the claim that God’s words do not cease, is itself a rereading of Torah."

    

    The best stories are often about the lowest points in our lives - the soul-crushing jobs, the bad boyfriends, the terrible holidays, the betrayals and heartbreaks. These are the stories I tell people to make them like me, but, more importantly, they've helped me learn how to like myself.So this book is a collection of thankyous and acknowledgments:∗ Thank you to an ex-lover who marvelled at the fact he could get hard with me, even though I wasn't up to his usual standard.∗ Thank you to the coked-up real estate agent who, while lecturing me and my friend about the importance of travelling, fell down a flight of stairs.∗ Thank you to the woman who approached me after a gig and told me she hoped her daughter wouldn't end up like me.You've all taught me that you can't control who comes into your life or what happens to you, but you can decide just what it is you take from them.

    Chesterton starts with in this classic exploration of human history. Responding to the evolutionary materialism of his contemporary (and antagonist) H.G. Wells, Chesterton in this work affirms human uniqueness and the unique message of the Christian faith. Writing in a time when social Darwinism was rampant, Chesterton instead argued that the idea that society has been steadily progressing from a state of primitivism and barbarity towards civilization is simply and flatly inaccurate. "Barbarism and civilization were not successive stages in the progress of the world," he affirms, with arguments drawn from the histories of both Egypt and Babylon. As always with Chesterton, there is in this analysis something (as he said of Blake) "very plain and emphatic." He sees in Christianity a rare blending of philosophy and mythology, or reason and story, which satisfies both the mind and the heart. On both levels it rings true. As he puts it, "in answer to the historical query of why it was accepted, and is accepted, I answer for millions of others in my reply; because it fits the lock; because it is like life." Here, as so often in Chesterton, we sense a lived, awakened faith. All that he writes derives from a keen intellect guided by the heart's own knowledge.

    R. R. Tolkien and C. S. LewisThe First World War laid waste to a continent and permanently altered the political and religious landscape of the West. For a generation of men and women, it brought the end of innocence—and the end of faith. Yet for J. R. R. Tolkien and C. S. Lewis, the Great War deepened their spiritual quest. Both men served as soldiers on the Western Front, survived the trenches, and used the experience of that conflict to ignite their Christian imagination. Had there been no Great War, there would have been no Hobbit, no Lord of the Rings, no Narnia, and perhaps no conversion to Christianity by C. S. Lewis.Unlike a generation of young writers who lost faith in the God of the Bible, Tolkien and Lewis produced epic stories infused with the themes of guilt and grace, sorrow and consolation. Giving an unabashedly Christian vision of hope in a world tortured by doubt and disillusionment, the two writers created works that changed the course of literature and shaped the faith of millions. This is the first book to explore their work in light of the spiritual crisis sparked by the conflict.

    Who are we as a society? Who do we want to be? Who are we afraid we might become? When these questions are framed in the speculative versions of Heaven and Hell on earth, you won't find easy answers, but you will find tremendously insightful and often entertaining perspectives.Utopian and dystopian writing sits at the crossroads of literature and other important academic disciplines such as philosophy, history, psychology, politics, and sociology. It serves as a useful tool to discuss our present condition and future prospects - to imagine a better tomorrow and warn of dangerous possibilities. To examine the future of mankind through detailed and fascinating stories that highlight and exploit our anxieties in adventurous, thought-provoking, and engaging ways. From Thomas More's foundational text Utopia published in 1516 to the 21st-century phenomenon of The Hunger Games, dive into stories that seek to find the best - and the worst - in humanity, with the hope of better understanding ourselves and the world. Great Utopian and Dystopian Works of Literature delivers 24 illuminating lectures, led by Pamela Bedore, Associate Professor of English at the University of Connecticut, which plunge you into the history and development of utopian ideas and their dystopian counterparts. You'll encounter some of the most powerful and influential texts in this genre as you travel centuries into the past and thousands of years into the future, through worlds that are beautiful, laughable, terrifying, and always thought-provoking.

    It took ten years and a half a million miles of travel across three continents to find it, but finally, in an astonishing feat of genealogical detective work, he discovered not only the name of "the African"—Kunta Kinte—but the precise location of Juffure, the very village in The Gambia, West Africa, from which he was abducted in 1767 at the age of sixteen and taken on the Lord Ligonier to Maryland and sold to a Virginia planter.Haley has talked in Juffure with his own African sixth cousins. On September 29, 1967, he stood on the dock in Annapolis where his great-great-great-great-grandfather was taken ashore on September 29, 1767. Now he has written the monumental two-century drama of Kunta Kinte and the six generations who came after him—slaves and freedmen, farmers and blacksmiths, lumber mill workers and Pullman porters, lawyers and architects—and one author.But Haley has done more than recapture the history of his own family. As the first black American writer to trace his origins back to their roots, he has told the story of 25,000,000 Americans of African descent. He has rediscovered for an entire people a rich cultural heritage that slavery took away from them, along with their names and their identities. But Roots speaks, finally, not just to blacks, or to whites, but to all people and all races everywhere, for the story it tells is one of the most eloquent testimonials ever written to the indomitability of the human spirit.

    This set of 8 lectures examines from a philosophical perspective the self under siege from the start of modernity to the beginnings of the postmodern age in the late twentieth century.

    It's an occasionally ribald, frequently witty and unerringly erudite guided tour of the secret labyrinth that lurks beneath the English language, taking in monks and monkeys, film buffs and buffaloes, and explaining precisely what the Rolling Stones have to do with gardening.

    The story opens in 1858, when Tobias MacIvey arrives in the Florida wilderness to start a new life with his wife and infant son, and ends two generations later in 1968 with Solomon MacIvey, who realizes that the land has been exploited far beyond human need. The sweeping story that emerges is a rich, rugged Florida history featuring a memorable cast of crusty, indomitable Crackers battling wild animals, rustlers, Confederate deserters, mosquitoes, starvation, hurricanes, and freezes to carve a kingdom out of the swamp. But their most formidable adversary turns out to be greed, including finally their own. Love and tenderness are here too: the hopes and passions of each new generation, friendships with the persecuted blacks and Indians, and respect for the land and its wildlife.A Land Remembered was winner of the Florida Historical Society's Tebeau Prize as the Most Outstanding Florida Historical Novel. Now in its 14th hardcover printing, it has been in print since 1984 and is also available in trade paperback.

    His daughter is led to her death, and Agamemnon leads his army into battle, where he is rewarded with glorious victory. Three years later, he returns home and his murderous action has set the entire family - mother, brother, sister - on a path of intimate violence, as they enter a world of hushed commands and soundless journeys through the palace's dungeons and bedchambers. As his wife seeks his death, his daughter, Electra, is the silent observer to the family's game of innocence while his son, Orestes, is sent into bewildering, frightening exile where survival is far from certain. Out of their desolating loss, Electra and Orestes must find a way to right these wrongs of the past even if it means committing themselves to a terrible, barbarous act.House of Names is a story of intense longing and shocking betrayal. It is a work of great beauty, and daring, from one of our finest living writers.

    Included: a syllabus and how-to guide to give yourself the English lit education you were denied in school.

    With characteristic narrative panache, Ackroyd immerses us in sixteenth-century Stratford and the rural landscape–the industry, the animals, even the flowers–that would appear in Shakespeare’s plays. He takes us through Shakespeare’s London neighborhood and the fertile, competitive theater world where he worked as actor and writer. He shows us Shakespeare as a businessman, and as a constant reviser of his writing. In joining these intimate details with profound intuitions about the playwright and his work, Ackroyd has produced an altogether engaging masterpiece.

    And, although novels and short stories built the foundations of science fiction, film and television have emerged as equally powerful, experimental, and enjoyable ways to experience the genre. Even as far back as the silent era, films like Fritz Lang’s Metropolis have used science fiction to tell stories that explore many facets of human experience.In Sci-Phi: Science Fiction as Philosophy, Professor of Philosophy David Kyle Johnson of King’s College takes you on a 24-lecture exploration of the final frontiers of philosophy across several decades of science fiction in film and television. From big-budget blockbusters to television series featuring aliens in rubber masks, Professor Johnson finds food for philosophical thought in a wide range of stories. By looking at serious questions through astonishing tales and astounding technologies, you will see how science fiction allows us to consider immense, vital—and sometimes controversial—ideas with a rare combination of engagement and critical distance.The Future Is NowScience fiction is often concerned with the future, being used not only as a tool of prediction—humans are notoriously bad at accurately predicting the future—but also as one of extrapolation and interrogation. Rather than simply asking what the future will look like, the futuristic visions of sci-fi TV, like Star Trek, Firefly, and even the animated comedy Futurama, offer compelling statements about humanity’s hopes, dreams, and fears. We can, therefore, use fictionalized futures to better understand today’s world.Setting a story in the future—or in an alternate reality, or on a faraway planet—also allows sci-fi creators to open up the realm of possibility beyond what our current world offers, while also looking at very real scientific possibilities. As you look at sci-fi films like Arrival and Interstellar, Professor Johnson highlights the kinds of issues worth considering if contact with extraterrestrial life or time travel became part of our real-life experience. And even if these experiences remain in the realm of fiction, considering them still provides insight into important philosophical questions. Indeed, throughout the lectures of Sci-Phi, you will ponder many questions that have concerned philosophers for centuries, including:Do humans truly have free will?Could machines one day be conscious? Or be sentient?Could we actually be living in a simulated world?How will humanity confront a future of diminished resources and advancing technology?Are science and religion compatible?When, if ever, is war justified?How do we know what information to trust and what to dismiss?Exploring Reality through FictionStaples of science fiction like time travel, alternate universes, and extraterrestrial life are endlessly fascinating ideas to explore. Yet, despite the insights they can give us, they may not seem very relevant to everyday life. Even our conception of reality—what is real and what isn’t—can have little bearing on the more mundane aspects of living from day to day. But science fiction, for all its futurism and outlandish flourishes, is not limited to these theoretical concepts; it is also a window into crucial discussions about the here and now, questions concerning ethics, power, religion, tolerance, social justice, politics, and the many practical dimensions of living in a world that is constantly changing and forever presenting humans with fresh new dilemmas to solve. And by removing us from reality, sci-fi can also remove our biases and make us see such issues anew.Indeed, as Professor Johnson makes clear, stories of simulated worlds and artificial intelligence can seem far-fetched, but they actually offer valuable insights into social and ethical issues that may be more immediate and relevant than they first appear. By looking at them through fiction, we can take a step back and get a clearer picture of the larger implications. For instance, by looking at characters like Commander Data in Star Trek: The Next Generation or the Cylons in Battlestar Galactica, we are forced to wonder: If we create artificial intelligence that achieves true sentience, how will we treat these man-made beings? Will we repeat the sins of the past by enslaving them or will we embrace them as our equals? If we are ever able to re-create a convincing version of the world via computers, as films like The Matrix and The Thirteenth Floor suggest, do the lives lived in those simulations mean less than those in the “real” world? The answers to these questions—and many others—speak volumes about human values and, given our ever-evolving technology, may require answers sooner rather than later.You may be surprised to see how often a science fiction story can “trick” you into thinking about questions and concepts you may have never considered. Shows like The Twilight Zone and Black Mirror overtly present questions and issues for audiences to ponder. However, while other films and television shows may seem to focus more on the adventure and entertainment value of science fiction, they still often have deep philosophical dimensions. Consider the long-running British TV series Doctor Who. A beloved icon of science fiction, the show has always been framed as simply the exciting weekly adventures of a time-traveling alien; yet, throughout its decades on television, it has explored issues of autonomy, sentience, pacifism, colonialism, racism, grief, morality, and much more.A Unique View of PhilosophyWhile each lecture of Sci-Phi focuses on a few key films or television episodes, you will also explore dozens of other movies and TV episodes along the way. Likewise, each philosophical concept you explore opens the door to further discovery. Throughout the lectures, you will be introduced to the ideas of great thinkers like Descartes, Hobbes, Locke, Marx, Nietzsche, Sartre, Turing, Baudrillard, and many others; and through these ideas, you will better understand the different ways philosophy examines the big questions, from metaphysics and epistemology to existentialism and ethics.Fans of the genre will find their experience of sci-fi stories enriched by layers of philosophical inquiry that reveal each story to be much more than just entertainment. Similarly, those who are looking for a thrilling and accessible introduction to philosophy will be equally rewarded by Professor Johnson’s breadth of knowledge, as well as his deep and abiding love for both science fiction storytelling and philosophical exploration. As you engage with philosophy by way of sci-fi stories for screens both large and small, it is important to keep in mind that Professor Johnson will not shy away from revealing key plot points in many of the stories he explores throughout the lectures; so, although it is not required, watching the films and TV episodes at the heart of each lecture is recommended. Presented as a one-on-one conversation and enlivened by fun visual references to many of the stories you will encounter, Sci-Phi: Science Fiction as Philosophy is a philosophy course unlike any other.Whether telling stories of far-flung futures or investigating the here and now, science fiction is an invaluable source of intellectual and imaginative exploration. From the genre-defining classics like Star Wars, Doctor Who, 2001: A Space Odyssey, and The Twilight Zone to a new wave of speculative tales like Transcendence, Snowpiercer, Westworld, and The Hunger Games, sci-fi stories offer a uniquely engaging and incisive way to ask serious questions about the world we live in, even when those stories are set in a galaxy far, far away. Philosophy is the search for truth. Sometimes that truth is best revealed through fiction.

    Offering multilevel insight into one of the most astounding real-life dramas of modern history, The Fall and Rise of China weaves together the richly diverse developments and sociopolitical currents that created the China we now see in the headlines.As we enter what some are already calling the "Chinese century," the role of China is deeply fundamental to our reading of the direction of world civilization and history. In 48 penetrating lectures, The Fall and Rise of China takes you to the heart of the events behind China's new global presence, leaving you with a clear view of both the story itself and its critical implications for our world.Course Lecture Titles48 Lectures, 30 minutes per lecture 1. The Splendor That Was China, 600–1700 2. Malthus and Manchu Hubris, 1730–1800 3. Barbarians at the Gate, 1800–1860 4. Rural Misery and Rebellion, 1842–1860 5. The Self-Strengthening Movement, 1860–1890 6. Hundred Days of Reform and the Boxer Uprising 7. The End of Empire, 1900–1911 8. The Failed Republic, 1912–1919 9. The Birth of Chinese Communism, 1917–1925 10. Chiang, Mao, and Civil War, 1926–1934 11. The Republican Experiment, 1927–1937 12. "Resist Japan!" 1937–1945 13. Chiang's Last Stand, 1945–1949 14. "The Chinese People Have Stood Up!" 15. Korea, Taiwan, and the Cold War, 1950–1954 16. Socialist Transformation, 1953–1957 17. Cracks in the Monolith, 1957–1958 18. The Great Leap Forward, 1958–1960 19. Demise of the Great Leap Forward, 1959–1962 20. "Never Forget Class Struggle!" 1962–1965 21. "Long Live Chairman Mao!" 1964–1965 22. Mao's Last Revolution Begins, 1965–1966 23. The Children's Crusade, 1966–1967 24. The Storm Subsides, 1968–1969 25. The Sino-Soviet War of Nerves, 1964–1969 26. Nixon, Kissinger, and China, 1969–1972 27. Mao's Deterioration and Death, 1971–1976 28. The Legacy of Mao Zedong—An Appraisal 29. The Post-Mao Interregnum, 1976–1977 30. Hua Guofeng and the Four Modernizations 31. Deng Takes Command, 1978–1979 32. The Historic Third Plenum, 1978 33. The "Normalization" of U.S.-China Relations 34. Deng Consolidates His Power, 1979–1980 35. Socialist Democracy and the Rule of Law 36. Burying Mao, 1981–1983 37. "To Get Rich Is Glorious," 1982–1986 38. The Fault Lines of Reform, 1984–1987 39. The Road to Tiananmen, 1987–1989 40. The Empire Strikes Back, 1989 41. After the Deluge, 1989–1992 42. The "Roaring Nineties," 1992–1999 43. The Rise of Chinese Nationalism, 1993–2001 44. China's Lost Territories—Taiwan, Hong Kong 45. China in the New Millennium, 2000–2008 46. China's Information Revolution 47. "One World, One Dream"—The 2008 Olympics 48. China's Rise—The Sleeping Giant Stirs