Provides a systematic examination of process themes in Jewish theology. After tracing process motifs in the writings of contemporary Jewish thinkers, the text analyzes process theology as a form of postmodernism, discussing the tensions between it and more orthodox theologies.

In That's Life, William Herrick's view of humanity is unsparing yet compassionate. He sees life as commitment--to ideals, friends, family--but no one, least of all Herrick, said it was going to be easy. His portraits of the members of a distinctly American family--a novella, five short stories, and a group of five letters--comprise not quite a novel but more than a collection of stories. "I think of it as a co-operative structure," the author says, "in which each character owns and occupies his or her own place, yet it is the entire family which operates the building. To simplify matters, I call the book a fiction." And so we learn the past and present of each of the Millers: Max and Rebecca, Rebecca's mother Ruth (in an old folks' home), and the three Miller children--Eli, an obsessive artist, Peter, an amateur student of life as he bums rides across the country, and teen-ager Nina, a not-so-innocent working-class child away at prep school on a scholarship. But we learn about them in counterpoint and mosaic as Herrick turns our attention, and our allegiance, first to one member of the family and then another. There are few books where human weaknesses are so fully displayed and yet where human endurance and capacity for joy are so palpably present.

Published on the occasion of an exhibition held at L.A. Louver, Venice, California, from November 17 to December 30, 2010. Foreword by Peter Goulds, introduction by Kimberly Davis, essay by Howard N. Fox, and a fully illustrated chronology of the artist's life written by John Brice and Bonnie Earls-Solari

"A haunting evocation of the revolution that Hitler destroyed and a tragic glimpse of the German genius."-Publishers Weekly

No real damage, Pocket and a few stamps, DJ in Mylar. 170 pages, many photos, 10 3/4 By 8 1/4" 1975.

In the 1950s the distinguished theoretical physicist Wolfgang Pauli delivered a landmark series of lectures at the Swiss Federal Institute of Technology in Zurich. His comprehensive coverage of the fundamentals of classical and modern physics was painstakingly recorded not only by his students, but also by a number of collaborators whose carefully edited transcriptions resulted in a remarkable six-volume work. This volume, the sixth in the series, focuses on selected topics in field quantization and considers such subjects as quantization of the electron-positron field, response to an external field, quantization of free fields, quantum electrodynamics, interacting fields, the Heisenberg representation, the S-matrix, and Feynman's approach to quantum electrodynamics. As does each book in the series, Volume 6 includes an index and a wealth of helpful figures. Originally published in 1973, the text remains entirely relevant thanks to Pauli's manner of presentation. As Victor F. Weisskopf notes in the Foreword to the series, Pauli's style is "commensurate to the greatness of its subject in its clarity and impact…. Pauli's lectures show how physical ideas can be presented clearly

"Avraham Yitzhaq Ha-Cohen Kook (1865-1935) stands as a colossal figure of modern Jewish history and thought. Jurist, mystic, poet, theologian, communal leader, founder of the modern Chief Rabbinate and still the defining thinker of Religious Zionism, he is indispensable for understanding modern Jewish thought, the contemporary State of Israel, and the most fundamental interactions of religion, nationalism, ethics and spirituality. Despite countless studies of him, almost no full-fledged intellectual biography of him exists in any language. This study of the years before his momentous move to Jaffa in 1904, drawing on little-known works, including recently published manuscripts, begins to fill that gap. It traces his life and times in the remarkably intense Rabbinic intellectual milieu of late nineteenth-century Eastern Europe, and his path from a profound, regularly rationalist traditionalism, towards a dynamic theology and spiritual practice weaving together Kabbalah, philosophy, universal ethics, and romantic mysticism."--

"Ever since the beginnings of philosophical thought in Greek antiquity, philosophers have made use of modalities such as necessity and possibility. In particular, the concepts of necessity and 'what must be' played an important role in Pre-Socratic thought. For example, Anaximander maintained that things perish into that from which they came to be 'in accordance with what must be' (kata to chreôn). Heraclitus held that 'everything comes about in accordance with strife and what must be (kat' erin kai chreôn)'. In his poem, Parmenides asserts that what is (to eon) is entirely still and changeless because 'powerful Necessity (Anagkê) holds it in the bonds of a limit, which encloses it all around'. Among the atomists, Democritus identified necessity with a whirl of atoms, holding that 'everything comes about in accordance with necessity, inasmuch as the whirl - which he calls necessity - is the cause of the coming about of all things'. Finally, Plato in the Timaeus describes the creation of the cosmos as the result of the interplay between divine demiurgic Intelligence and natural Necessity. While necessity figures centrally in the cosmologies presented by Plato and the Pre-Socratics, we do not have any evidence that these thinkers provided an account of the nature of necessity in general. The first philosopher known to have provided such an account is Aristotle. In his logical and metaphysical works, Aristotle develops a systematic theory of necessity and related modalities such as possibility and impossibility"--

According to historical teaching, a Jewish man should give thanks each day for ''not having been made a gentile, a woman, nor a slave.'' Yoel Kahn's innovative study of a controversial Jewish liturgical passage traces the history of this prayer from its extra-Jewish origins across two thousand years of history, demonstrating how different generations and communities understood the significance of these words in light of their own circumstances. Marking the boundary between ''us'' and ''them,'' marginalized and persecuted groups affirmed their own identity and sense of purpose. After the medieval Church seized and burned books it considered offensive, new, coded formulations emerged as forms of spiritual resistance. Owners voluntarily carefully expurgated their books to save them from being destroyed, creating new language and meanings while seeking to preserve the structure and message of the received tradition. Renaissance Jewish women ignored rabbis' objections and assertively declared their gratitude at being ''made a woman and not a man.'' Illustrations from medieval and renaissance Hebrew manuscripts demonstrate creative literary responses to censorship and show that official texts and interpretations do not fully represent the historical record. As Jewish emancipation began in the 19th century, modernizing Jews again had to balance fealty to historical practice with their own and others' understanding of their place in the world. Seeking to be recognized as modern and European, early modern Jews rewrote the liturgy to fit modern sensibilities and identified themselves with the Christian West against the historical pagan and the uncivilized infidel. In recent decades, a reassertion of ethnic and cultural identity has again raised questions of how the Jewish religious community should define itself. Through the lens of a liturgical text in continuous use for over two thousand years, Kahn offers new insights into an evolving religious identity and recurring questions of how to honor both historical teaching and contemporary sensibility.

The Israel Yearbook on Human Rights- an annual published under the auspices of the Faculty of Law of Tel Aviv University since 1971- is devoted to publishing studies by distinguished scholars in Israel and other countries on human rights in peace and war, with particular emphasis on problems relevant to the State of Israel and the Jewish people.

An autobiographical novel of Yoram Kaniuk's years as a young painter in the New York of the 1950s. Wounded and alienated, a war veteran at the age of nineteen, Kaniuk arrives in Greenwich Village at its peak period of artistic creativity, and finds his way among such giants as Charlie Parker, Billie Holiday, Willem de Kooning, and Frank Sinatra.

Every day millions of people enter public buildings of many forms and functions: Notre-Dame in Paris, Grand Central Station in New York, the British Museum in London, that are decorated with recessed doorways. None of them is likely to be aware that this style of decoration has been continuously employed for 6500 years in temples, royal palaces, tombs, churches, synagogues, and modern public buildings, becoming a symbol of the divine and of a place of worship. During this very long period, from the ancient Near East until today, the world has undergone immense changes, but the concept of the recessed opening was never forgotten or abandoned. What is the secret of its longevity? This unique cultural edifice is not only about architecture, but is a language that defines social order and relations with the ruling power and authorities. These, sometimes highly decorated and elaborate, sometimes simple and understated, thresholds in fact functioned on two communicative levels: first, as a liminal marker demarcating a sacred area and second, to emphasize the social order, as few were permitted to pass through. In this book the history of this eternal symbol is presented for the first time through text, figures, and photographs. The authors consider historical, anthropological, sociological, religious, and economic factors that reflect the significance of crossing these iconic thresholds according to the concept of the longue durée.