In early 1965 at age thirteen, Mark Aarons came under the 'adverse notice' of ASIO, which opened volume one of his nine-volume security file. Mark was following in the footsteps of his father, Laurie Aarons, whose 85-volume file commenced in the early 1930s when he was fourteen. For four generations the Aarons family were 'subversive revolutionaries', avowed communists who challenged the established constitutional order. Having obtained access to his family's ASIO files - the largest collection in the nation's history - Mark Aarons combines their meticulous chronicles with his family's own accounts to tell a political tale of revolution and dissent, idealism and intrigue. It is also an intimate story of life under surveillance, a reflection on communism and its legacy, and on what it was to be a radical in Australia in eventful times.

A philosophical exploration of Mark Cohen's photography.

"Readers will revel in the fractured time line, as well as in Eli’s ruminations on relativity, unintended consequences of technology, and quantum flux." — SCHOOL LIBRARY JOURNAL After another close call, Eli Sands, aka Danger Boy, is back in San Francisco in 2020. The bad news is that he and his friends, Clyne and Thea, are being held captive by the government agency DARPA. Since their last foray into the Fifth Dimension, history has been unraveling, the deadly slow pox is spreading fast, and DARPA wants to send Eli back in time to ancient Jerusalem. But Eli and crew discover a city in ruins from a Babylonian invasion and an angry mob ready to stone them. Will Danger Boy and company ever find their way home again?

Twelve-year-old time traveler Eli Sands continues his search for his missing mom, encountering new characters and trying to save the free world from tyrannical rule.

"This cleverly plotted, engrossing read will appeal to maturing fans of Jon Scieszka’s ‘The Time Warp’ series." — SCHOOL LIBRARY JOURNAL Fresh from a dangerous time-traveling mission, Eli Sands and his friends Clyne, the dinosaur, and Thea, the scholar from Alexandria, are thrown into nineteenth-century America. While Clyne is stranded alone, Thea and Eli pop up at the start of the Lewis and Clark expedition, where Thea is mistaken for a runaway slave. After a close escape, the friends make an unsettling discovery about a Prime Nexus that they may have caused — and which will surely change all of history to come.

American Guy examines American norms of masculinity and their role in the law, bringing a range of methodological and disciplinary perspectives to the intersection of American gender, legal, and literary issues. The collection opens with a set of papers investigating "American Guys"--The heroic nonconformists and rugged individualists that populate much of American fiction. Diverse essays examine the manly men of Hemingway, Dreiser, and others, in their relation to the law, while also highlighting the underlying tensions that complicate this version of masculinity. A second set of papers examines "Outsiders"--men on the periphery of the American Guys who proclaim a different way of being male. These essays take up counter-traditions of masculinity ranging from gay male culture to Philip Roth's portrait of the Jewish lawyer. American Guy, a follow-up to Subversion and Sympathy, edited by Alison L. LaCroix and Martha C. Nussbaum, aims at reinvigorating the law-and-literature movement through original, cross-disciplinary insights. It embraces a variety of voices from both within and outside the academy, including several contributions from prominent judges. These contributions are particularly significant, not only as features unique to the field, but also for the light they throw on the federal bench. In the face of a large body of work studying judicial conduct as a function of rigid commitment to ideology, American Guy shows a side of the judiciary that is imaginatively engaged, aware of cultural trends, and reflective about the wider world and the role of the law in it. -- from dust jacket

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

This short but highly significant study is the first real sequel to Professor Martin Hengel's classic and monumental work 'Judaism and Hellenism'. It demonstrates from a wealth of evidence, much of it made readily available here for the first time, that in the New Testament period Hellenization was so widespread in Palestine that the usual distinction between "Hellenistic" Judaism and "Palestinian" Judaism is not a valid one and that the word "Hellenistic" and related terms are so vague as to be meaningless. The consequences of this for New Testament study are, of course, considerable.

Taking as his starting-point Jesus' saying in Matt 8:22, "Let the dead bury the dead," Professor Hengel subjects Jesus' discipleship sayings to a rigorous historical scrutiny. The sharp break with contemporary Jewish mores in Matt 8:22 leads Hengel to a consideration of other contemporary forms of discipleship -- Cynic, Rabbinic, and Zealot. Rejecting the view that Jesus was some kind of rabbi, Hengel argues that there are, despite the obvious fundamental differences, closer similarities between Jesus and the charismatic-prophetic leaders of the Maccabean-Zealot tradition. Both his call to leave all and go after him and his freedom and authority over against the Law place him closer to the Zealots than to the scribes and their disciples whose relationship was foremost that of teacher and pupil. Thus Professor Hengel's magisterial command of Jewish and Hellenistic first-century material is here brought to bear on the figure of Jesus and we are given a remarkable series of historical insights into the character of Jesus' ministry and his work with his disciples. What emerges is a picture of Jesus fully as a man of his time but one whose authority is unique and whose call to share his fate in the service of the imminent Kingdom is without equivalent among his contemporaries. It is Professor Hengel's belief that the way to a proper understanding of Jesus' teaching can be only through the detailed critical study of the whole body of the synoptic sayings and pericopae. What he offers here takes its starting point in only one such pericope; yet the flood of light that this study sheds on Jesus' teaching and life is such that this book stands as one of the most important contributions to the continuing enquiry into the historical Jesus.

Martin Jay tackles a question as old as Plato and still pressing today: what is reason, and what roles does and should it have in human endeavor? Applying the tools of intellectual history, he examines the overlapping, but not fully compatible, meanings that have accrued to the term "reason" over two millennia, homing in on moments of crisis, critique, and defense of reason. After surveying Western ideas of reason from the ancient Greeks through Kant, Hegel, and Marx, Jay engages at length with the ways leading theorists of the Frankfurt School—Horkheimer, Marcuse, Adorno, and most extensively Habermas—sought to salvage a viable concept of reason after its apparent eclipse. They despaired, in particular, over the decay in the modern world of reason into mere instrumental rationality. When reason becomes a technical tool of calculation separated from the values and norms central to daily life, then choices become grounded not in careful thought but in emotion and will—a mode of thinking embraced by fascist movements in the twentieth century. Is there a more robust idea of reason that can be defended as at once a philosophical concept, a ground of critique, and a norm for human emancipation? Jay explores at length the ommunicative rationality advocated by Habermas and considers the range of arguments, both pro and con, that have greeted his work.

When Michael Dukakis accused George H. W. Bush of being the "Joe Isuzu of American Politics" during the 1988 presidential campaign, he asserted in a particularly American tenor the near-ancient idea that lying and politics (and perhaps advertising, too) are inseparable, or at least intertwined. Our response to this phenomenon, writes the renowned intellectual historian Martin Jay, tends to vacillate--often impotently--between moral outrage and amoral realism. In The Virtues of Mendacity, Jay resolves to avoid this conventional framing of the debate over lying and politics by examining what has been said in support of, and opposition to, political lying from Plato and St. Augustine to Hannah Arendt and Leo Strauss. Jay proceeds to show that each philosopher's argument corresponds to a particular conception of the political realm, which decisively shapes his or her attitude toward political mendacity. He then applies this insight to a variety of contexts and questions about lying and politics. Surprisingly, he concludes by asking if lying in politics is really all that bad. The political hypocrisy that Americans in particular periodically decry may be, in Jay's view, the best alternative to the violence justified by those who claim to know the truth.

Kramer, Martin S.

Australian Readers Remember is a novel cultural history, based on an investigation into the reading habits of sixty elderly Australians, who were asked to recall and to analyse what they were reading in the late nineteenth century and during the first three decades of the twentieth century, It is the first work of Australian literary history to focus on readers' experience and attitudes. Part One discusses the project, the place of oral history, and the problems involved in analysing the finding. Part Two offers an account of readers' memories of novels, verse, children's books, newspapers etc. Part Three examines the diffusion of literature and how the subjects obtained access to books. Part Four, the most original in the book, analyses the status of reading, attitudes towards books, as well as myths and prejudices surrounding the act of reading.

This Palgrave Pivot examines the history of literacy with illiterate and semi-literate people in mind, and questions the clear division between literacy and illiteracy which has often been assumed by social and economic historians. Instead, it turns the spotlight on all those in-between, the millions who had some literacy skills, but for whom reading and writing posed difficulties. Its main focus is on those we have often labelled illiterates, rather than those who enjoyed full competence in reading and writing in modern society. In offering a historical perspective on the problem of illiteracy in the modern world, it also questions some enduring myths surrounding the phenomenon. This book therefore has a revisionist objective: it intends to challenge conventional wisdom about illiteracy

Mary Fisher's AIDS activism has taken her around the globe. But it was Africa that "changed her," she said after visiting as part of an official delegation and then returning with her two, teenaged sons. From acres of orphans to mourning villages, Fisher breathed in the experience of AIDS in Africa. She experienced the power of ABATAKA -- a pan-African term meaning family, tribe, community, home, belonging – and channeled that power into compelling, courageous art. Mary claimed the name ABATAKA for a book showcasing her African-inspired art works, with reflective essays on each piece. The works, she wrote, "were born in the heart of an American woman being embraced by African women. What bonded us was AIDS. Our lives had each, against our own wills, been redefined by a tiny virus we never wanted but now could not escape. These women gave me ABATAKA." Her time in Africa left Fisher inspired and impatient. She poured her feelings into compelling, unflinching art works. And between her Africa visits, she delivered bold testimony to the U.S. House of Representatives: "I have seen AIDS - I've seen it in Africa, in America, and in the mirror. I have looked into the eyes of a thousand orphans. I've held other mothers who want, like me, not to leave their children. I have smelled the smell of dying. And I have tasted the absolute despair of those who are defined, as I am defined, by the virus. Therefore, I have come to Washington today to ask those of you with power to make a difference..." ~ Mary Fisher (April 5, 2000) The agony of AIDS is the backdrop for Fisher's recent work, including pieces collected in this book. But above the grim images of wasting and death hangs the miracle of ABATAKA. Fisher's Africa-inspired quilts, sculptures and textiles give her soul a place to speak of courage, passion, integrity, hope and humor. In the end, Fisher's art stands as a compelling argument that, if we are willing, we can make a difference.

This collection of essays, although written over a period of almost 30 years, deals with one problem: who is the I in the odes of the most celebrated ancient Greek poet, Pindar?. since antiquity, the complex and allusive language of the first-person statements has provoked many different answers, Professor Lefkowitz describes the function and nature of Pindar's I statements and proposes a controversial solution that would cause some histories of Greek literature to be rewritten. Rather than accept the view that the identity of the speaker could be subject to instant and unannounced change, she proposes that the voice of the victory odes is the poet himself, in his most professional persona. Professor Lefkowitz also refutes the traditional belief that the odes were sung by a chorus. She shows that in most, if not all cases, they were sung as solos and that Pindar was continuing the tradition established by the Homeric bards.