In this new and revised edition of Oswald Spengler’s classic, Man and Technics , Spengler makes a number of predictions that today, more than eighty years after the book was first published, have turned out to be remarkably accurate. Spengler predicted that industrialisation would lead to serious environmental problems and that countless species would become extinct. He also predicted that labour from Third World countries would increasingly outcompete Western workers by doing the same work for much lower wages, and that industrial production would therefore move to other parts of the world, such as East Asia, India, and South America. According to Spengler, technology has not only made it possible for man to harness the forces of nature; it has also alienated him from nature. Modern technology now dominates our culture instead of that which is natural and organic. After having made himself the master of nature, man has himself become technology’s slave. ‘The victor, crashed, is dragged to death by the team’, Spengler summarises. Finally, Spengler foresaw that Western man would eventually grow weary of his increasingly artificial lifestyle and begin to hate the civilisation he himself created. There is no way out of this conundrum as the unrelenting progress of technological development cannot be halted. The current high-tech culture of the West is therefore doomed, destined to be consumed from within and destroyed. A time will come, Spengler writes, when our giant cities and skyscrapers have fallen in ruins and lie forgotten ‘just like the palaces of old Memphis and Babylon’. It remains to be seen if this last, and most dire, of Spengler’s prophecies will also come true.

Within a historical context Oscar Handlin tells the story of the Negroes and Puertos Ricans in the New York area. Concentrating on the human factors involved, he contrasts their experience to that of other white immigrants.

n this sharply argued volume, Orit Rozin reveals the flaws in the conventional account of Israeli society in the 1950s, which portrayed the Israeli public as committed to a collectivist ideology. In fact, major sectors of Israeli society espoused individualism and rejected the state-imposed collectivist ideology. Rozin draws on archival, legal, and media sources to analyze the attitudes of black-market profiteers, politicians and judges, middle-class homemakers, and immigrants living in transit camps and rural settlements. Part of a refreshing trend in recent Israeli historiography to study the voices, emotions, and ideas of ordinary people, Rozin’s book provides an important corrective to much extant scholarly literature on Israel’s early years.

It seems like kids are always hearing stories about America in the "good old days." But, in fact, the 1950s and 1960s were not as carefree as they sometimes seem. Through fascinating stories, advertisements, facts and photographs, Norman H. Finkelstein invites people of all generations to decide for themselves. The New York Times Book Review said this book is " useful for inquiring young researchers looking for odd angles and, ideally might even provoke talk between young readers and parents."

Young women in the 21st century have choices. They can marry or not; the doors of educational institutions and industry are wide open to them. They can do and be whatever they choose. But to keep moving forward, it is important to understand from where we have come. And Norma Yaeger's story helps put it is perspective. Like most young women in the 1950's, Norma Yaeger married young, had children, and depended on her husband to support their families. Unlike most women of the times, when things went awry and her husband failed to provide, Norma took it upon herself to make a better life for her and her kids. The stock market enthralled her. Never mind that she knew of no other women in the industry. Norma set out to get her NY Stock Exchange license. When she acquired it in 1962, it was not to break a barrier, it was to support her family. Norma had already conquered her deepest fears, broke and alone with three children in an isolated house in the Catskills. And she knew what thrilled her- staring at stock prices through a big window of brokerages. Wall Street was not ready for her. Women were not allowed to step foot on the floor of the New York Stock Exchange. The phrase "glass ceiling" wasn't even invented yet. And equal pay for equal work was a term yet to be uttered. But Norma was unstoppable. She acquired the license, walked the floor of the Exchange, and fought for and got equal pay. As one of the pioneering women on Wall Street, Norma had a fascinating career, accomplished much, and paved the way for other women. But the glass ceiling is still only cracked, not yet broken, and she hopes that her story can be an inspiration to the women still pushing against it in all walks of life.

After World War II, German scientist Nikolaus Riehl and his family were held captive in the Soviet Union from 1945 to 1955. His story is uniquely interesting in part because of its historical content, in part because he was bilingual in German and Russian, having grown up in St. Petersburg as the son of a German father and a Russian mother, and as a result of his warm human interest in the Russian people. He tells his story in Ten Years in a Golden Cage. Frederick Seitz has written a detailed introduction that provides a historical context for his translation (from German) of Riehl's book.

An unabridged edition translated by J. H. Connelly and L. Landsberg from Nicolas Notovitch's 1887 Discovery -

John F. Kennedy was the first American president to go bareheaded and he ruined the hat business. Or so it is popularly believed. In Hatless Jack, Neil Steinberg examines why Kennedy was so reluctant to wear a hat in public - was it really because Khrushchev always did? He charts the attempts of the hat-makers of America to persuade their new, charismatic leader to save their declining industry. Along the way, he uncovers the now nearly-forgotten rituals of hat-wearing, with hat-check girls, straw-hat riots and ways of stopping the wind from blowing your hat off. Hats were tipped, raised, checked, waved and eaten (metaphorically, at least) and then they disappeared for ever. Hatless Jack is a fascinating and funny explanation of why hats went and what we all lost when they did.

Book by Davis, Moshe

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.

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.

By Miriam Kochan - 7x10" 224 pages profusely & historically photo illustrated. Copyright 1976, stated First American Edition, cover price $15.95, by Macmillan Publishing.

This book is A thoughtful meditation on the values of Judaism and the ideals of the Declaration of Independence. As he makes clear, there is such a thing as the American-Hebraic idea, which is manifested in the ideals of human dignity, the Rule of Law, the democratic ideal, the rights of conscience, and the pursuit of happiness. It is certain to appeal to American Jews who are seeking identity as Americans and as Jews, and to any reader interesting in understanding why Jews feel rooted in modern America -- from AbeBooks website.

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.

Maintaining that the trial and public execution of Louis XVI was an absolutely essential part of the French Revolution, Walzer discusses two types of regicide: the first, committed by would-be kings or their agents, left the monarchy's mystique and divine right intact, while the second was a revolutionary act intended to destroy it completely. Walzer defends the trial and execution of Louis XVI as necessary, since it not only tried to destroy the monarchy's mystique and divine right, but also required the deputies to fully explain their guiding philosophies and applied the rules of judicial process to establish equality before the law. New to this edition is an appendix containing "Revolutionary Justice," Ferenc Feher's classic rebuttal to Walzer's thesis, and Walzer's response, "The King's Trial and the Political Culture of the Revolution."

Michael Roemer's groundbreaking work argues that every story, be it ancient myth or documentary film, is completed before we read or watch it. He explores why a society like ours — predicated on free will — is addicted to tales that neither we, nor the heroes, can control. Roemer argues that, contrary to both formalist and postmodern aesthetic theories, traditional stories do not create order out of chaos but challenge our order with chaos, undermining the structures we have built to protect ourselves. He finds that stories are both radical and conservative, invalidating our freedom while centering on heroes or heroines who are obliged to act alone; their adventures remove them from the sheltering community. Moreover, their attempt to escape the plot is mandated by the plot itself. Predicated on contradiction, ambiguity, and uncertainty, stories affirm what they deny — just as society both affirms and denies our existence as individuals.

This book is the first comprehensive treatment and analysis of the pheno-menon of textual interpretation in ancient Israel. It is shown that the Old Testament is the repository of and witness to a rich tradition of exegesis considerably prior to the development of biblical interpretation in early classical Judaism and in the earli-est Christian communities. The subject-matter is explored under four major cate-gories: (1) scribal exegesis (lexical, philo-logical, and euphemistic interpretations); (2) legal exegesis (additions, analogies, etc., in the legal corpora); (3) aggadic exegesis (theological, homiletical, and his-toriographical interpretations); (4) manto-logical exegesis (omens, dreams, and oracles). Particular attention is paid to the types and techniques of exegesis within the Old Testament and to the continuity of this exegetical tradition in later hermeneutical writings. In the end it emerges that the Hebrew Bible is not only the foundation document for the exegetical culture of Judaism and Christianity but is an exe-getical corpus in its own right. --cover flap.

A group of distinguished historians makes the first systematic attempt to compare the experiences of French and German Jews in the modern era. The cases of France and Germany have often been depicted as the dominant paradigms for understanding the processes of Jewish emancipation and acculturation in Western and Central Europe. In the French case, emancipation was achieved during the French Revolution, and it remained in place until 1940, when the Vichy regime came to power. In Germany, emancipation was a far more gradual and piecemeal process, and even after it was achieved in 1871, popular and governmental antisemitism persisted. The essays in this volume, while buttressing many traditional assumptions regarding these two paths of emancipation, simultaneously challenge many others, and thus force us to reconsider the larger processes of Jewish integration and acculturation.