This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

Originally published in 1946, The Doctor's Job is an account of changes in medicine over the decades, focusing on the rapid expansion of medical science and the development of specialties. Carl Binger, a distinguished psychiatrist and physician and pioneer in psychosomatic medicine, reflects on the ethical, emotional, and intellectual challenges faced by doctors at the time and the evolving role of medicine in society. Today it can be read in its historical context. This book is a re-issue originally published in 1946. The language used is a reflection of its era and no offence is meant by the Publishers to any reader by this re-publication.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

Al-Andalus, the Iberian territory ruled by Islam from the eighth to the fifteenth centuries, was home to a flourishing philosophical culture among Muslims and the Jews who lived in their midst. Andalusians spoke proudly of the region's excellence, and indeed it engendered celebrated thinkers such as Maimonides and Averroes. Sarah Stroumsa offers an integrative new approach to Jewish and Muslim philosophy in al-Andalus, where the cultural commonality of the Islamicate world allowed scholars from diverse religious backgrounds to engage in the same philosophical pursuits. Stroumsa traces the development of philosophy in Muslim Iberia from its introduction to the region to the diverse forms it took over time, from Aristotelianism and Neoplatonism to rational theology and mystical philosophy. She sheds light on the way the politics of the day, including the struggles with the Christians to the north of the peninsula and the Fa t imids in North Africa, influenced philosophy in al-Andalus yet affected its development among the two religious communities in different ways. While acknowledging the dissimilar social status of Muslims and members of the religious minorities, Andalus and Sefarad highlights the common ground that united philosophers, providing new perspective on the development of philosophy in Islamic Spain.

Nearly five centuries after the first wave of Catholic missionaries arrived in the New World to spread their Christian message, contemporary religious workers in the Bolivian highlands have begun to encourage Aymara Indians to return to traditional ritual practices. All but eradicated after hundreds of years of missionization, the "old ways" are now viewed as local cultural expressions of Christian values. In order to become more Christian, the Aymara must now become more Indian. This groundbreaking study of the contemporary encounter between Catholic missionaries and Aymara Indians is the first ethnography to focus both on the evangelizers and the evangelized. Andrew Orta explores the pastoral shift away from liberation theology that dominated Latin American missionization up until the mid-1980s to the recent "theology of inculturation," which upholds the beliefs and practices of a supposedly pristine Aymara culture as indigenous expressions of a more universal Christianity. Addressing essential questions in cultural anthropology, religious studies, postcolonial studies, and globalization studies, Catechizing Culture is a sophisticated documentation of the widespread shift from the politics of class to the politics of ethnicity and multiculturalism.

Robert Eisenman’s classic work, Islamic Law in Palestine and Israel: A History of the Survival of Tanzimat and Sharia, examines how Islamic law, such as Shari law, survived in Palestine and Israel in a pure form perhaps longer than in any other Ottoman successor state. It did this for a variety of reasons, chief among which are the innate conservatism of the British and the inability of the Israelis, particularly in the country’s early days, to do much about it. Besides Lebanon and Gaza, only in Israel did those three great monuments of Islamic and Ottoman modernism: the Ottoman Law of Family Rights, the Ottoman Land Code, and the Mecelle-i Akham-i Adliye, survive simultaneously.Author, Robert Eisenman, traces this continuity from Ottoman times in terms understandable to both specialists, lawyers, and laypersons. The anomaly of Islamic laws', such as Sharia law, survival against the backdrop of British legal concepts and renascent Jewish nationalism is delineated completely. Detailed attention is also given to the effect, or non-effect, of such Israeli reforms in Women’s Equal Rights Law on the Muslim community and on Islamic law, as well as to the creation of Israeli hybrid laws, such as the Land Law of 1969, and a new Israeli modernism.The situation in Israel today remains more or less the same. In some areas beyond the 1967 Green Lines, where Israeli Law has been applied, it is as described in this book. In others, which have not been annexed or where it has not, Jordanian Law for the most part still obtains - - -This work was originally carried out at the suggestion of Prof. Joseph Schacht. If it overstresses Islamic law in Palestine and Israel as a civil law for all persons (i.e., the Mecelle), it does so because he was particularly interested in this aspect of the problem. He himself had already done considerable work on other similar hybrids, that is the development of Anglo-Muhammadan Law in India and the various developments of Islamic law in Nigeria. That Palestine, and later Israel, turned out to be one of the last places where some of the great monuments of Islamic legislation of the Tanzimat and the Young Turk period survived, even after they had already been replaced in Turkey itself and other Ottoman successor states of the region, made the study all the more compelling.In the course of the research, it turned out that some of the most interesting developments took place in the areas of land law and personal status, outside the ongoing situation in civil law. Though Schacht would not have thought of the Land Code as an original piece of Islamic legislation, still one finds in it so much material of clear Islamic inspiration, that it would be difficult not to consider it. Besides, it contains some of the most fascinating material in the whole discussion and to have ignored it would have detracted from the work as a whole. The section on the code itself in Part One makes an attempt to separate out some of its more Islamic aspects from its Turkish customary ones. For this reason, too, in the first part, it was felt necessary to go into at some length the Islamic aspects of these Ottoman codification attempts generally, as no such similar study exists. For the discriminating reader, who cares about these fine-points, it is hoped this will suffice.

The only account in print of the origins of May Day, with highlights of its first century from around the world. 21 illustrations. Notes. Index.

In Mediating Modernity, contemporary Jewish scholars pay tribute to Michael A. Meyer, scholar of German-Jewish history and the history of Reform Judaism, with a collection of essays that highlight growing diversity within the discipline of Jewish studies. The occasion of Meyer's seventieth birthday has served as motivation for his colleagues Lauren B. Strauss and Michael Brenner to compile this volume, with essays by twenty-four leading academics, representing institutions in five countries. Mediating Modernity is introduced by an overview of modern Jewish historiography, largely drawing on Meyer's work in that field, delineating important connections between the writing of history and the environment in which it is written. Meyer's own areas of specialization are reflected in essays on Moses Mendelssohn, German-Jewish historiography, the religious and social practices of German Jews, Reform Judaism, and various Jewish communities in America. The volume's field of inquiry is broadened by essays that deal with gender issues, literary analysis, and the historical relationship of Israel and the Palestinians. Though other volumes have been compiled to honor Jewish historians, Mediating Modernity is unique in the personal and intellectual relationships shared by its contributors and Michael A. Meyer. Scholars of Jewish studies, German history, and religious history will appreciate this timely volume.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

The title, Behemoth, derives from the Hebrew word Behemah-a beast, an enormous creature, monstrously huge and vast. It is an apt description of the State on the eve of the twenty-first century. Loved by few, vilified by many from all perspectives, it nonetheless continues to grow; by turns rivaling and co-opting that more pleasant-sounding word: Society. Political sociology aims to define and understand the interrelationship between these two huge terms: State and Society. Continuing in a path begun by Horowitz in the 1950s in The Idea of War and Peace in Contemporary Social and Philosophical Thought, expanded upon in the 1970s with Foundations of Political Sociology, this summing up in the late 1990s is an effort to extract and evolve the canon of political sociology. Starting with Montesquieu, Horowitz proceeds through the European experience of Rousseau, Tocqueville, Hegel, Marx, Durkheim, Sorel, and Weber. He then takes the field on its tangled migration to America with the Frankfurt School in exile, followed by searching chapters on Schumpeter, Mills, Arendt, and Huntington, among others. The result is a stunning revaluation of the intellectual sources of the present day divisions between statists and socialists, welfarists and individualists, advocates of dictatorship and of democracy, mandated rules and voluntary association, hard realists and soft utopians, a world without states and a world with a single state. Horowitz does not offer the usual evolutionary notion of doctrines, but a canon embedded in and embattled with the societies they aim to serve or overthrow in the present as in the past. The result is a major recasting of the theory and practice of social science and normative frameworks. The final chapter offers Horowitz's own prognosis of what we can expect in the recasting of the Welfare State to include the Welfare Society, and its growing nemesis the global economy which threatens to engulf State and Society alike in a return to civilizational concerns. This is an essential text for policy-makers and social scientists interested in macroscopic changes in the political order.

Albert M. Hyamson (1875-1954) was born in London. After attending Beaufort College, he started working for the post office in 1895. Once World War I broke out, Hyamson began writing a great deal in support of Zionism, much of it published by the British Palestine Committee and media outlets like the New Statesman. By 1917, Hyamson became the editor of The Zionist Review. Then Hyamson he became active in Department of Information's Jewish Bureau, and among other things, wrote for The American Hebrew and American Jewish Chronicle, to drum up interest in Zionism. Hyamson began working for the Administration of Palestine and was in charge of immigration applications. However, since he refused to let anyone else assist with the work, he single-handedly created a backlog of nearly a year, until he was replaced. Hyamson moved into making policy and working with the tenuous position that Jews, Arabs and others in Palestine found themselves in. He helped created the Hyamson-Newcome proposal in 1937 which proposed a independent Palestinian state which gave full autonomy to all citizens, recognized Arab ownership of the area, and allowed for Jewish immigration to rise to 50% of the total population. This was rejected by some Zionist leaders, but Hymanson went on to write and advocate against political Zionism and was one of the seven founders of The Jewish Fellowship. He continued to seek out Jewish-Arab co-operation for a unified Palestine, but his efforts were continually rebuffed. He wrote a great deal on other topics, including: A Dictionary of Artists and Art Terms (1906), The Humour of the Post Office (1909), Palestine Old and New (1928), and A Dictionary of International Affairs (1946). This new edition is dedicated to the memory of Seymour Martin Lipset, great scholar and teacher.

Have you ever wondered: How it feels to be eponymous? Why some German pigeons were painted blue in the First World War? What connects Rachmaninoff to Chief Sitting Bull? It is 1972. Bernard Robins is in London – American, innocent, uninformed and arrogant – to make his name and fortune as a pianist, composer and conductor. He lives at the Kensington Music Society, a haven for aspiring musicians, including afro-headed violinists, cellists in caftans and coloraturas from Colorado. During his time there, Bernard accidentally encounters his long lost great-uncle, Hermann Heinrich Zweck, a nonagenarian – a once eminent, now forgotten composer, who has known most of the great musical figures of the Twentieth Century and hated almost all of them. Zweck is engaged in a war against stupidity, laziness and cowardice with the entire world, and especially with Bernard and Charles Forsythe – a hapless English musicologist whose only crime, (grievous in Zweck's view) is to be both English and an academic. The romantic relationships the three principals have with strong women, ranging from promiscuity to endless love, change the lives of all concerned. Throughout the novel, Zweck engages in a battle of words with the author in a series of interruptions and monologues. Comically written by an author skilled in both writing and music, Zweck is an accessible and hilarious novel about fame, identity, music and dumplings.

Neither a call to "exterminate the beasts" nor a soft-hearted "sympathy for the devil" [the book] is a compelling argument that the surest way to unintentionally abet a terrorist organization is to deny its authenticity.--Blurb.

A biography of the leading halakhic authority Jehiel Jacob Weinberg, born in Ciechanowiecz, Poland. He was the last rector of the Berlin Rabbinical Seminary. Ch. 5 (pp. 110-134), "Response to the New Nazi Government (1933-1934), " characterizes the early reaction of Weinberg to the Nazis as naive and apologetic. Weinberg helped the Orthodox Jews deal with problems of daily life under the Nazis (e.g. the ban on ritual slaughter). Ch. 6 (pp. 135-171), "The Nazi Era (1933-1945), " notes that Orthodox German Jews first adopted a policy of appeasement with the regime. With Jews excluded from general education and other aspects of German life, the role of the Seminary became more important. Weinberg had opposed Jewish emigration, and the "Kristallnacht" pogrom came as a tremendous shock to him; the Seminary was closed and most of the students and faculty emigrated. At the outbreak of the war he was in Warsaw, where he helped with communal affairs. As a Soviet citizen, Weinberg suffered less than others; in October 1941 he was transferred from the Warsaw ghetto to a detention camp in Wuelzburg, Germany, possibly in order to trade him for German citizens held captive in the USSR. He remained there until April 1945. Most of his family was murdered in the Holocaust. After the war he became head of a yeshiva in Montreux, Switzerland.

In 1951, an ad hoc consortium of Jewish organizations received, together with the State of Israel, an invitation to negotiate with West Germany for "moral and material amends" for Nazi-era damages. The consortium became the Conference on Jewish Material Claims against Germany, known as the Claims Conference. Over a half-century, the Conference's vigorous pursuit of claims against Germany led to compensation for hundreds of thousands of victims of Nazism. The activities of the Conference expanded from support of individual victims to allocations to special goals, including support for Righteous Gentiles, commemoration of the Holocaust, study and research, etc. Dwells on problems faced by the Conference in dealing with the governments of East Germany and Austria, which before the 1990s did not recognize their countries as successors of the Nazi state, as well as with big companies in West Germany, which did not recognize their responsibility for their part in the Nazi program of "annihilation through work", and thus did not want to compensate their former workers.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.