"There is a longstanding confusion of Johann Fust, Gutenberg's one-time business partner, with the notorious Doctor Faustus. The association is not surprising to Elizabeth L. Eisenstein, for from its very early days the printing press was viewed by some as black magic. For the most part, however, it was welcomed as a "divine art" by Western churchmen and statesmen. Sixteenth-century Lutherans hailed it for emancipating Germans from papal rule, and seventeenth-century English radicals viewed it as a weapon against bishops and kings. An early colonial governor of Virginia thanked God for the absence of printing in his colony. A century later, revolutionaries on both sides of the Atlantic paid tribute to Gutenberg for setting in motion an irreversible movement that undermined the rule of priests and kings. Yet scholars continued to praise printing as a peaceful art. They celebrate the advancement of learning while expressing concern about information overload.

"There is a longstanding confusion of Johann Fust, Gutenberg's one-time business partner, with the notorious Doctor Faustus. The association is not surprising to Elizabeth L. Eisenstein, for from its very early days the printing press was viewed by some as black magic. For the most part, however, it was welcomed as a "divine art" by Western churchmen and statesmen. Sixteenth-century Lutherans hailed it for emancipating Germans from papal rule, and seventeenth-century English radicals viewed it as a weapon against bishops and kings. An early colonial governor of Virginia thanked God for the absence of printing in his colony. A century later, revolutionaries on both sides of the Atlantic paid tribute to Gutenberg for setting in motion an irreversible movement that undermined the rule of priests and kings. Yet scholars continued to praise printing as a peaceful art. They celebrate the advancement of learning while expressing concern about information overload.

"From one of the leading historians of the Jewish past comes a stunning look into a previously unexamined dimension of Jewish life and culture: the calendar. In the late sixteenth century, Pope Gregory XIII instituted a momentous reform of Western timekeeping, and with it a period of great instability. Jews, like all minority cultures in Europe, had to realign their time-keeping to accord with the new Christian calendar. Elisheva Carlebach shows that the calendar is a complex and living system, constantly modified as new preoccupations emerge and old priorities fade. Calendars serve to structure time and activities and thus become mirrors of experience. Through this seemingly mundane and all-but-overlooked document, we can reimagine the quotidian world of early modern Jewry, of market days and sacred days, of times to avoid Christian gatherings and times to secure communal treasures. In calendars, we see one of the central paradoxes of Jewish existence: the need to encompass the culture of the other while retaining one#x19;s own unique culture. Carlebach reveals that Jews have always lived in multiple time scales, and demonstrates how their accounting for time, as much as any cultural monument, has shaped Jewish life. After a decade exploring Judaica collections around the world, Carlebach brings to light these textually rich and beautifully designed repositories of Jewish life. With color illustrations throughout, this is an evocative illumination of how early modern Jewry marked the rhythms and realities of time and filled it with anxieties and achievements."--Jacket.

For Elisabeth Roudinesco, a historian of psychoanalysis and one of France's leading intellectuals, Canguilhem, Sartre, Foucault, Althusser, Deleuze, and Derrida represent a "great generation" of French philosophers who accomplished remarkable work and lived incredible lives. These troubled and innovative thinkers endured World War II and the cultural and political revolution of the 1960s, and their cultural horizon was dominated by Marxism and psychoanalysis, though they were by no means strict adherents to the doctrines of Marx and Freud. Roudinesco knew many of these intellectuals personally, and she weaves an account of their thought through lived experience and reminiscences. Canguilhem, for example, was a distinguished philosopher of science who had a great influence on Foucault's exploration of sanity and madness-themes Althusser lived in a notorious personal drama. And in dramatizing the life of Freud for the screen, Sartre fundamentally altered his own philosophical approach to psychoanalysis. Roudinesco launches a passionate defense of Canguilhem, Sartre, Foucault, Althusser, Deleuze, and Derrida against the "new philosophers" of the late 1970s and 1980s, who denounced the work-and sometimes the private lives-of this great generation. Roudinesco refutes attempts to tar them, as well as the Marxist and left-wing tradition in general, with the brush of Soviet-style communism. In Freudian theory and the philosophy of radical commitment, she sees a bulwark against the kind of manipulative, pill-prescribing, and normalizing psychology that aims to turn individuals into mindless consumers. Intense, clever, and persuasive, Philosophy in Turbulent Times captivates with the dynamism of French thought in the twentieth century.

The epitome of the modernist engineer-architect-artist, El Lissitzky is one of the most influential and genuinely experimental artists of the early twentieth century. Equally prolific as a painter, designer, architect and photographer, he connected countries and cultures as a leading ambassador between the Soviet and European avant-gardes of the 1920s, promoting Suprematist and Constructivist art in the West and European abstract movements in Russia. For El Lissitzky, art was conceived not as a personal expression and production of objects, but rather as a collective and social activity. Working with Malevich, he developed the new visual language of Suprematism, which he applied not only to painting, but also to print and book works, architectural and theater projects, ceramics, educational theory and propaganda. Fusing this array of media, his three-dimensional work "Proun Room" used the actual space of a room to merge painting, sculptural installation and architecture; similarly, with his students he adorned the trams and buildings of Vitebsk with Suprematist triangles and squares, and used his "Proun" motifs to design costumes and machinery for the stage (most famously for the 1920 Futurist opera, Victory over the Sun ). This volume provides a comprehensive view of Lissitzky's influential career. Eliezer (Lazar) Markovich Lissitzky, El Lissitzky (1890-1941) was one of the most experimental and controversial artists to work with the Russian and European avant-garde during the early twentieth century. After 1917, during the first communist period, El Lissitzky served as a cultural ambassador, promoting Russian art and Soviet ideas in the West. Later he worked as a propagandist for the Stalinist regime during the 1930s. He died of tuberculosis in 1941.

This work takes up two related questions with regard to Jesus: his intention and his relationship to his contemporaries in Judaism. These questions immediately lead to two others: the reason for his death (did his intention involve an opposition to Judaism which led to death?) and the motivating force behind the rise of Christianity (did the split between the Christian movement and Judaism originate in opposition during Jesus' lifetime?).

Describes The Events Leading Up To The Signing Of The Emancipation Proclamation That Freed Over Four Million Slaves In The United States.

The first biography of Pericles in a century, written by a renowned scholar and teacher, offers a classical model for today's political leaders. Kagan reminds readers of the fragility of democracy and uses Pericles as an example of the kind of strong political leadership so urgently needed today.

An examination of problems and issues that affected the development of the Western world through the late 1940's. Bibliogs

Stephen Ward charts the rise and fall from grace of the man at the centre of the Profumo Scandal. Friend to film stars, spies, models, government ministers and aristocrats, his rise and ultimate disgrace coincided with the increasingly permissive lifestyle of London's elite in the early 1960s. Andrew Lloyd Webber's musical, with book and lyrics by Christopher Hampton and Don Black, centres on Ward's involvement with the young and beautiful Christine Keeler, which led to one of the biggest political scandals and most famous trials of the twentieth century. Stephen Ward premiered at the Aldwych Theatre, London, in December 2013.

Examines the work of leading revisionist educational historians and contends that their arguments and allegations against the American public school system have strayed far from historical reality

Radclyffe Hall was born in 1884 in Bournemouth in a house of horrors called 'Sunny Lawn'. It was an unhappy childhood, until her father's death when Radclyffe inherited £200,000. She was 18. She leased a London house, dressed in chappish clothes, called herself Peter then John & wrote her first collection of verse. She was a political reactionary, a reformed Catholic, obsessive about work, hunted with 3 packs, got her pipes from Dunhill's, wore brocade smoking jackets & had her hair cropped. She thought real women were born to be wives & disliked doing any business with them. Her 1st love was Mabel Batten, known as Ladye, who reputedly had an affair with Edward VII. Radclyffe Hall is now most famous for THE WELL OF LONELINESS, written in 1928. A novel about 'congenital inverts' - lesbian love - the book was suppressed both here & the US & caused Radclyffe to be put on trial under the Obscene Publications Act. Brilliantly written, this biography is a fresh and irreverent insight into the lives of one of the most alluring and eccentric women of this century.

The world of comedy and comedians of the last five decades. By the man the New York Times calls a comic institution himself, the only comedian (twenty-six years in stand-up) to have made Elie Wiesel laugh, as well as having appeared on The Tonight Show (140 times, second only to Bob Hope, but who's counting). From the director of TV comedy series Mad About You, Seinfeld, Friends, Weeds and Curb Your Enthusiasm . Larry David: "I'm lucky. I know and love David Steinberg. You don't. Now's your chance. Don't blow it! "David has always been a comedy hero to me. One of his many gifts is the ability to inspire funny people to be even funnier, as you will discover in this truly hilarious, insightful book." --Martin Short From David Steinberg, a rabbi's son from Winnipeg, Canada, who at age fifteen enrolled at Hebrew Theological College in Chicago (the rabbinate wasn't for him) and four years later, entered the master's program in English literature at the University of Chicago, until he saw Lenny Bruce, the Blue Boy of Comedy, the coolest guy Steinberg had ever seen, and joined Chicago's Second City improvisational group, becoming, instead, the comedian's comedian, director, actor, working with, inspired by, teaching, and learning from the most celebrated, admired, complicated comedians, then and now--a funny, moving, provocative, insightful look into the soul, wit, and bite of comedy and comedians--a universe unto itself--of the last half-century. From the greats: George Burns, Lenny Bruce, Sid Caesar, Lucille Ball, Mel Brooks, and Carl Reiner, et al., to the newer greats: Carol Burnett, Steve Martin, Lily Tomlin, Billy Crystal, Bob Newhart, and the man for all comedy, Martin (Marty) Short; to the greats of right now: Chris Rock, Dave Chappelle, Julia Louis-Dreyfus, Wanda Sykes; and more . . . Steinberg, through stories, reminiscences, tales of directing, touring, performing, and, through the comedians themselves talking (from more than 75 interviews), makes clear why he loves comedy and comedians who have been by his side in his work, and in his life, for more than sixty years. Here are: Will Ferrell, Eric Idle, Whoopi Goldberg, Mike Myers, Groucho himself and the greatest of them all (at least of the last half century), Jonathan Winters . . .

The author of The Closed Circle , the bestselling account of Arab society and politics, relates the fall of the Soviet empire as experienced from the inside. Based on firsthand accounts from party leaders, decision-makers, and first secretaries of the republics and satellites, this dramatic narrative examines why the crumbling of Communism occurred so peacefully, how much was accidental and how much planned, and what Gorbachev's motivations might have been. ".fabulous, absolutely indispensable."-- Literary Review .

The sudden and almost bloodless demise of the Soviet Union - and with it, communism - caught everyone by surprise, from the KGB and the Red Army to Gorbachev, Yeltsin, and the dissidents at home and in the satellite states. In the first full-scale account of this mysterious transformation, historian and journalist David Pryce-Jones is able to provide answers to the crucial questions: Why did Gorbachev not shoot his way out of the crisis in classic Soviet style, as former leaders had done in Hungary and Czechoslovakia? How did an unlikely alliance of nationalist actors, idealistic poets, and political priests unseat the ruling despots of Warsaw, Bucharest, East Berlin, and Prague? What role did the West really play in all this? And what do these remarkable events presage for Russia's future? The result is a vivid account of the Soviet empire's fall, as experienced from the inside - and at the top. Uncompromising in its accuracy and keen in its insight, The Strange Death of the Soviet Empire is the definitive account of one of history's greatest anticlimaxes.

It has now been more than forty years since President John F. Kennedy was assassinated on the streets of Dallas on November 22, 1963. No event in the post-war era, not even the terrorist attacks of September 11, 2001, has cast such a long shadow over our national life. The murder of the handsome and vigorous president shocked the nation to its core, and shook the faith of many Americans in their institutions and way of life. The repercussions from that event continue to be felt down to the present day. Looking back, it is now clear that Kennedy's death marked a historical crossroads after which point events began to move in surprising and destructive directions. In Camelot and the Cultural Revolution: How the Assassination of John F. Kennedy Shattered American Liberalism, James Piereson examines this seminal event from an entirely new and provocative point of view. Most books on the assassination take up the question as to who was really responsible for killing the President. Mr. Piereson takes it as established fact that Kennedy was killed by Lee Harvey Oswald. What needs to be explained, he argues, is the bizarre aftermath of the assassination: Why in the years after the assassination did the American Left become preoccupied with conspiratorial thinking? How and why was John F. Kennedy transformed in death into a liberal icon and a martyr for civil rights? In what way was the assassination linked to the collapse of mid-century liberalism, a doctrine which until 1963 was the reigning philosophy of the nation? In answering these questions, Piereson places great weight on the influence of Jacqueline Kennedy in shaping public memory of her husband and the meaning of his death. The Kennedy assassination, he argues, is a case study in public myth-making and the ways in which images and symbols can override fact and substance in political life.

"Christianity, Judaism, and Islam are usually treated as autonomous religions, but in fact across the long course of their histories the three religions have developed in interaction with one another. In Neighboring Faiths, David Nirenberg examines how Muslims, Christians, and Jews lived with and thought about each other during the Middle Ages and what the medieval past can tell us about how they do so today. There have been countless scripture-based studies of the three "religions of the book," but Nirenberg goes beyond those to pay close attention to how the three religious neighbors loved, tolerated, massacred, and expelled each other--all in the name of God--in periods and places both long ago and far away. Nirenberg argues that the three religions need to be studied in terms of how each affected the development of the others over time, their proximity of religious and philosophical thought as well as their overlapping geographies, and how the three "neighbors" define--and continue to define--themselves and their place in terms of one another. From dangerous attractions leading to interfaith marriage; to interreligious conflicts leading to segregation, violence, and sometimes extermination; to strategies for bridging the interfaith gap through language, vocabulary, and poetry, Nirenberg aims to understand the intertwined past of the three faiths as a way for their heirs to produce the future--together." -- Publisher's description.

Between 1938-41 some 17,000 Jewish refugees from Germany, Austria, and Poland reached Shanghai, then under Japanese control. Ch. 7 (pp. 169-266), "Japanese Policy vis-à-vis the Jews", explains Japan's unusual behavior in opening the door to Jewish refugees. Describes the influence of the so-called "experts on Jewish affairs" in Japan and their unique approach to antisemitism - to make use of alleged Jewish wealth and influence on behalf of Japan's "New Order". This approach lasted until America's entry into the war when it became unfeasible and Nazi propaganda gained more influence. Discusses immigration restrictions imposed in August 1939, Nazi antisemitic propaganda, and the establishment of a ghetto in 1943 under German instigation. Japan's attitude towards Jews evolved from favorable to highly antagonistic, blaming the Jews for all economic and social ills and for a conspiracy to overthrow the government and dominate the media, aid the communists, and halt Japanese development.