In Menachem's Seed , Carl Djerassi , world-renowned scientist and inventor of the birth-control pill, brings us a new novel that explores the human--and passionate--side of science. Melanie Laidlaw and Menachem Dvir meet at a series of international conferences where jet-setting scientists come together to discuss the global implications of their discoveries. Melanie runs a foundation that awards grants for innovations in reproductive technology; Menachem is an infertile nuclear engineer and a married man. Naturally, they fall in love. What follows is a story of sexual steam, stolen seed, and religious conversion--a very modern romance that hinges on a cutting-edge scientific breakthrough. As Melanie and Menachem discover, what science makes possible, only two hearts can make right.

Sex is beyond reason, and yet we constantly reason about it. So, too, did the peoples of ancient Greece and Rome. But until recently there has been little discussion of their views on erotic experience and sexual ethics. The Sleep of Reason brings together an international group of philosophers, philologists, literary critics, and historians to consider two questions normally kept separate: how is erotic experience understood in classical texts of various kinds, and what ethical judgments and philosophical arguments are made about sex? From same-sex desire to conjugal love, and from Plato and Aristotle to the Roman Stoic Musonius Rufus, the contributors demonstrate the complexity and diversity of classical sexuality. They also show that the ethics of eros, in both Greece and Rome, shared a number of commonalities: a focus not only on self-mastery, but also on reciprocity; a concern among men not just for penetration and display of their power, but also for being gentle and kind, and for being loved for themselves; and that women and even younger men felt not only gratitude and acceptance, but also joy and sexual desire. Contributors: * Eva Cantarella * Kenneth Dover * Chris Faraone * Simon Goldhill * Stephen Halliwell * David M. Halperin * J. Samuel Houser * Maarit Kaimio * David Konstan * David Leitao * Martha C. Nussbaum * A. W. Price * Juha Sihvola

Constructive interreligious dialogue is only a recent phenomenon. Until the nineteenth century, most dialogue among believers was carried on as a debate aimed either to disprove the claims of the other, or to convert the other to one's own tradition. At the end of the nineteenth century, Protestant Christian missionaries of different denominations had created such a cacophony amongst themselves in the mission fields that they decided that it would be best if they could begin to overcome their own differences instead of confusing and even scandalizing the people whom they were trying to convert. By the middle of the twentieth century, the horrors of the Holocaust compelled Christians, especially mainline Protestants and Catholics, to enter into a serious dialogue with Jews, one of the consequences of which was the removal of claims by Christians to have replaced Judaism, and revising text books that communicated that message to Christian believers. Now, at the beginning of the twenty-first century, many branches of Christianity, not least the Catholic Church, are engaged in a world-wide constructive dialogue with Muslims, made all the more necessary by the terrorist attacks of September 11. In these new conversations, Muslim religious leaders took an important initiative when they sent their document, “A Common Word Between Us,” to all Christians in the West. It is an extraordinary document, for it makes a theological argument (various Christians in the West, including officials at the Vatican, have claimed that a “theological conversation” with Muslims is not possible) based on texts drawn from the Hebrew Bible, the New Testament, and the Qurʾan, that Jewish, Christian, and Muslim believers share the God-given obligation to love God and each other in peace and justice.