This is a new release of the original 1955 edition.

As the master of the Indian Spring school emerged from the pine woods into the little clearing before the schoolhouse, he stopped whistling, put his hat less jauntily on his head, threw away some wild flowers he had gathered on his way, and otherwise assumed the severe demeanor of his profession and his mature age which was at least twenty. Not that he usually felt this an assumption; it was a firm conviction of his serious nature that he impressed others, as he did himself, with the blended austerity and ennui of deep and exhausted experience

He lived beside a river that emptied into a great ocean. The narrow strip of land that lay between him and the estuary was covered at high tide by a shining film of water at low tide with the cast-up offerings of sea and shore. (Excerpt)

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.

Chaim Weizmann's autobiography is a compelling account of his life, from his early years in Belarus to his leadership in the Zionist movement and eventual presidency of Israel. In this book, Weizmann reflects on the challenges he faced and the decisions he made, offering a unique perspective on modern Jewish history. 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.

Chaim Weizmann’s autobiography is a highly personal account of his life in the Zionist movement. Book One, completed in 1941, covers the years 1874-1917 and Book Two covers the years 1918-1948.Weizmann describes the Russian shtetl where he was born in 1874, his schooling in Pinsk and his university studies in Berlin, Geneva and Freiburg (Switzerland) where he received his PhD in chemistry in 1899 before moving to Manchester in 1904. He portrays many leading Zionists such as Theodor Herzl, Achad Ha-am, Max Nordau, Shmarya Levin, Ussishkin, Jabotinsky, Ruppin. He describes the opposition by assimilationist Jews (like Edwin Montagu) to Zionism, and internal debates within the Zionist movement, such as the defeat of Herzl’s Uganda plan — bitterly opposed by Weizmann — at the 6th Zionist Congress (1903) and his frictions with the American Zionists led by Brandeis. Weizmann describes how, during World War I, his work on acetone brought him into contact with British political leaders such as Lloyd George, Arthur Balfour and Winston Churchill and facilitated the Balfour Declaration which, in 1917, paved the way for “the establishment in Palestine of a national home for the Jewish people”.Weizmann recounts his role in the creation of what would become Israel’s leading scientific institutions, the Hebrew University, the Weizmann Institute of Science and the Technion, including his fundraising efforts in Europe and in the United States on their behalf and for other Zionist initiatives. He became the first President of Israel, and died in office in 1952.“... one of the important historical documents of our time.” — Orville Prescott, The New York Times (January 19, 1949)“[Trial and Error] is likely to be read for many years to come as an authoritative exposition of the Zionist movement ... records eye-witness accounts of so many crucial events and reflects so many deep insights that it is certain to become of permanent value to the scholar and a delight to the general reader.” — Salo Baron, The New York Times (January 23, 1949)“There are four angles from which one can approach this book. One can take it as a history of Zionism during the last seventy years... a record of personal endeavour triumphant over obstacles and dissension... a sad commentary upon human achievement, when eventual triumph comes at a date, and in circumstances, which rob it of its full savour... the self-portrait of a most remarkable man.” — Harold Nicolson, The Observer (March 27, 1949)“Notable in this intellectually candid record is the fact that [Weizmann] embraced and propagated Jewish nationalism because he regarded it as a positive good, not merely a negative escape from gentile persecution. This intensely human book, which in a sense is the story of modern Zionism, constitutes one of the indispensable sources for the history of our times.” — Robert Gale Woolbert, Foreign Affairs (July 1949)“[Weizmann’s] autobiography ... is an astonishingly objective and life-like narrative, without a trace of dramatization, exaggeration, vanity, self-pity, self-justification; it conveys his authentic, richly and evenly developed, autonomous, proud, firmly built, somewhat ironical nature, free from inner conflict, in deep, instinctive harmony with the forces of nature and society, and therefore possessed of natural wisdom, dignity and authority.” — Sir Isaiah Berlin, Chichele Professor of Social and Political Theory, Oxford University (November 19, 1957)“Ranks between Churchill’s war memoirs and those of Nehru, Masaryk and Trotzky, among the founders’ own stories ...

Singer ( History of technology ) published this book in 1931 with Abelard-Schuman. He surveys the development of the science of biology from its early beginnings, circa 400 BC to the early 20th century. Annotation copyright Book News, Inc. Portland, Or.

this edition of d.a. levy's Suburban Monastery Death Poem is illustrated in the fashion of a graphic novel. Bree (clevelander, of Green Panda Press) spent three months, drawing each day, making her way thru the poem as an independent spiritual retreat. the result is stanza by stanza poem-drawings accompanying one of d.a. levy's finest works. his was an existential look at life, death and Cleveland, particularly East Cleveland, and the relationship of poets and cops. Bree had her own existential crisis and took the opportunity to live in levy's head for awhile. his head that only she perceived. special thanks to her mentors, too humble to be named, who encouraged her journey and were as much a part of it as her own subconscious.

Milano, Bompiani, 1972, 16mo brossura con copertina illustrata a colori, pp. 188.

As described by the Catholic Telegraph-Register (Cinn.) "Recommends the Jewish Panorama to Jews, Protestants and Catholics. It is written without prejudice, without animosity, and in all charity. It is an intelligent approach to the Jewish problem. Dr. Goldstein has contributed much towards its solution." All through the Jewish Panorama runs a constructive vein that contains the positive to every Jewish negative dealt with. The spirit of the book being Christian, the author has kept the word of St. Paul in mind while writing. Every proposition dealt with in this book is substantiated with reliable data, very often from Jewish sources, and sound arguments.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book.

A noted psychoanalyst assesses the modern issue between traditional religion and a philosophy that takes as the sole aim in life the satisfaction of instinctive and material values.

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. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.