The time has come to reform philosophy, says Hilary Putnam, one of America’s great philosophers. He calls upon philosophers to attend to the gap between the present condition of their subject and the human aspirations that philosophy should and once did claim to represent. Putnam’s goal is to embed philosophy in social life.

The first part of this book is dedicated to metaphysical questions. Putnam rejects the contemporary metaphysics that insists on describing both the mind and the world from a God’s-eye view. In its place he argues for pluralism, for a philosophy that is not a closed systematic method but a human practice connected to real life. Philosophy has a task, to be sure, but it is not to provide an inventory of the basic furniture of the universe or to separate reality in itself from our own projections. Putnam makes it clear that science is not in the business of describing a ready-made world, and philosophy should not be in that business either.

The author moves on to show that the larger human context in which science matters is a world of values animated by ethics and aesthetic judgments. No adequate philosophy should try to explain away ethical facts. The dimension of history is added in the third part of the book. Here Putnam takes up a set of American philosophers, some firmly within and others outside the canon of analytic philosophy, such as William James and C. S. Peirce, and he explores the pragmatist contribution to philosophy from James to Quine and Goodman.

This book connects issues in metaphysics with cultural and literary issues and argues that the collapse of philosophical realism does not entail a fall into the abyss of relativism and postmodern skepticism. It is aimed primarily at philosophers but should appeal to a wide range of humanists and social scientists.

This book presents the bold and original proposal to replace the general appellation of 'world cinema' with the more substantive concept of 'realist cinema'. Veering away from the usual focus on modes of reception and spectatorship, it locates instead cinematic realism in the way films are made. The volume is structured across three innovative categories of realist modes of production: 'non-cinema', or a cinema that aspires to be life itself; 'intermedial passages', or films that incorporate other artforms as a channel to historical and political reality; and 'total cinema', or films moved by a totalising impulse, be it towards the total artwork, total history or universalising landscapes. Though mostly devoted to recent productions, each part starts with the analysis of foundational classics, which have paved the way for future realist endeavours, proving that realism is timeless and inherent in cinema from its origin.

We are running out of water, robots will take our jobs, we are eating ourselves to an early death, old age pension and health systems are bankrupting governments, and an immigration crisis is unravelling the European integration project. A growing number of nightmares, perfect storms, and global catastrophes create fear of the future. One response is technocratic optimism — we’ll invent our way out of these impending crises. Or we’ll simply ignore them as politically too hot to handle, too uncomfortable for experts — denied until crisis hits. History is littered with late lessons from early warnings. Cynicism is an excuse for inaction. Populism flourishes in the depths of despair. Despite the gloom, there is another way to look at the future. We don’t have to be pessimistic or optimistic — we can find realistic hope.This book is written by an international and influential collection of future shapers. It is aimed at anyone who is interested in learning to refresh the present, forge new common ground, and redesign the future.

Recent attempts to challenge the primacy of reason—and its realization in foundationalist accounts of knowledge and cognitive formulations of human action—have focused on processes of discourse. Drawing from social and literary accounts of discourse, Kenneth Gergen considers these challenges to empiricism under the banner of “social construction.” His aim is to outline the major elements of a social constructionist perspective, to illustrate its potential, and to initiate debate on the future of constructionist pursuits in the human sciences generally and psychology in particular.

Raymond Geuss is one of the most inventive and distinctive voices in contemporary political philosophy and a trenchant critic of the field’s dominant assumptions. In Reality and Its Dreams, he challenges the “normative turn” in political philosophy—the idea that the right approach to politics is to start from thinking abstractly about our own normative views and then, when they have been clarified and systematized, apply them to judging political structures, decisions, and events. Rather, the study of politics should be focused on the sphere of real politics, not least because normative judgments always arise from concrete historical configurations of power, including ideological power.

It is possible to do this without succumbing to a numbing or toxic form of relativism or abandoning utopianism, although utopianism needs to be reunderstood. The utopian impulse is not an attempt to describe a perfect society but an impulse to think the impossible in politics, to articulate deep-seated desires that cannot be realized under current conditions, and to imagine how conditions that seem invariant can be changed.

Geuss ranges widely across philosophy, literature, and art, exploring past and present ideas about such subjects as envy, love, satire, and evil and the work of figures as diverse as John Rawls, St. Augustine, Rabelais, and Russell Brand. His essays provide a bracing critique of ideas, too often unexamined, that shape and misshape our intellectual and political worlds.

Reality and Rhetoric is the culmination of P. T. Bauer’s observations and reflections on Third World economies over a period of thirty years. He critically examines the central issues of market versus centrally planned economies, industrial development, official direct and multinational resource transfers to the Third World, immigration policy in the Third World, and economic methodology. In addition, he has written a fascinating account of recent papal doctrine on income inequality and redistribution in the Third World. The major themes that emerge are the importance of non-economic variables, particularly people’s aptitudes and mores, to economic growth; the unfortunate results of some current methods of economics; the subtle but important effects of the exchange economy on development; and the politicization of economic life in the Third World.

As in Bauer’s previous writings, this book is marked by elegant prose, apt examples, a broad economic-historical perspective, and the masterful use of informal reasoning.

    Readers often have regarded with curiosity the creative life of the poet. In this passionate and authoritative new study, David Bethea illustrates the relation between the art and life of nineteenth-century poet Alexander Pushkin, the central figure in Russian thought and culture. Bethea shows how Pushkin, on the eve of his two-hundredth birthday, still speaks to our time. He indicates how we as modern readers might "realize"— that is, not only grasp cognitively, but feel, experience—the promethean metaphors central to the poet's intensely "sculpted" life. The Pushkin who emerges from Bethea's portrait is one who, long unknown to English-language readers, closely resembles the original both psychologically and artistically.
    Bethea begins by addressing the influential thinkers Freud, Bloom, Jakobson, and Lotman to show that their premises do not, by themselves, adequately account for Pushkin's psychology of creation or his version of the "life of the poet." He then proposes his own versatile model of reading, and goes on to sketches the tangled connections between Pushkin and his great compatriot, the eighteenth-century poet Gavrila Derzhavin. Pushkin simultaneously advanced toward and retreated from the shadow of his predecessor as he created notions of poet-in-history and inspiration new for his time and absolutely determinative for the tradition thereafter.

The concept of a right is fundamental to moral, political, and legal thinking, but much of the use of that concept is selective and fragmentary: it is common merely to appeal to this or that intuitively plausible attribution of rights as needed for purposes of argument. In The Realm of Rights Judith Thomson provides a full-scale, systematic theory of human and social rights, bringing out what in general makes an attribution of a right true.

Thomson says that the question what it is to have a right precedes the question which rights we have, and she therefore begins by asking why our having rights is a morally significant fact about us. She argues that a person’s having a right is reducible to a complex moral constraint: central to that constraint is that, other things being equal, the right ought to be accorded. Thomson asks what those other things are that may or may not be equal, and describes the tradeoffs that relieve us of the requirement to accord a right.

Our rights fall into two classes, those we have by virtue of being human beings and those we have by virtue of private interactions and law. Thomson argues that the first class includes rights that others not kill or harm us, but does not include rights that others meet our needs. The second class includes rights that issue from promises and consent, and Thomson shows how they are generated; she also argues that property rights issue only from a legitimate legal system, so that the second class includes them as well.

The Realm of Rights will take its place as a major effort to provide a stable foundation for our deeply held belief that we are not mere cogs in a communal machine, but are instead individuals whose private interests are entitled to respect.

In premodern Moroccan Sufism, sainthood involved not only a closeness to the Divine presence (walaya) but also the exercise of worldly authority (wilaya). The Moroccan Jazuliyya Sufi order used the doctrine that the saint was a "substitute of the prophets" and personification of a universal "Muhammadan Reality" to justify nearly one hundred years of Sufi involvement in Moroccan political life, which led to the creation of the sharifian state.

This book presents a systematic history of Moroccan Sufism through the fifteenth and sixteenth centuries C.E. and a comprehensive study of Moroccan Sufi doctrine, focusing on the concept of sainthood. Vincent J. Cornell engages in a sociohistorical analysis of Sufi institutions, a critical examination of hagiography as a source for history, a study of the Sufi model of sainthood in relation to social and political life, and a sociological analysis of more than three hundred biographies of saints. He concludes by identifying eight indigenous ideal types of saint that are linked to specific forms of authority. Taken together, they define sainthood as a socioreligious institution in Morocco.

In the world history of writing, Japan presents an unusually detailed record of transition to literacy. Extant materials attest to the social, cultural, and political contexts and consequences of the advent of writing and reading, from the earliest appearance of imported artifacts with Chinese inscriptions in the first century BCE, through the production of texts within the Japanese archipelago in the fifth century, to the widespread literacies and the simultaneous rise of a full-fledged state in the late seventh and eighth centuries.

David B. Lurie explores the complex processes of adaptation and invention that defined the early Japanese transition from orality to textuality. Drawing on archaeological and archival sources varying in content, style, and medium, this book highlights the diverse modes and uses of writing that coexisted in a variety of configurations among different social groups. It offers new perspectives on the pragmatic contexts and varied natures of multiple simultaneous literacies, the relations between languages and systems of inscription, and the aesthetic dimensions of writing. Lurie’s investigation into the textual practices of early Japan illuminates not only the cultural history of East Asia but also the broader comparative history of writing and literacy in the ancient world.

Winner of the Merle Curti Award
Winner of the James A. Rawley Prize
Winner of the Louis Gottschalk Prize
Longlisted for the Cundill Prize

“Vincent Brown makes the dead talk. With his deep learning and powerful historical imagination, he calls upon the departed to explain the living. The Reaper’s Garden stretches the historical canvas and forces readers to think afresh. It is a major contribution to the history of Atlantic slavery.”—Ira Berlin

From the author of Tacky’s Revolt, a landmark study of life and death in colonial Jamaica at the zenith of the British slave empire.

What did people make of death in the world of Atlantic slavery? In The Reaper’s Garden, Vincent Brown asks this question about Jamaica, the staggeringly profitable hub of the British Empire in America—and a human catastrophe. Popularly known as the grave of the Europeans, it was just as deadly for Africans and their descendants. Yet among the survivors, the dead remained both a vital presence and a social force.

In this compelling and evocative story of a world in flux, Brown shows that death was as generative as it was destructive. From the eighteenth-century zenith of British colonial slavery to its demise in the 1830s, the Grim Reaper cultivated essential aspects of social life in Jamaica—belonging and status, dreams for the future, and commemorations of the past. Surveying a haunted landscape, Brown unfolds the letters of anxious colonists; listens in on wakes, eulogies, and solemn incantations; peers into crypts and coffins, and finds the very spirit of human struggle in slavery. Masters and enslaved, fortune seekers and spiritual healers, rebels and rulers, all summoned the dead to further their desires and ambitions. In this turbulent transatlantic world, Brown argues, “mortuary politics” played a consequential role in determining the course of history.

Insightful and powerfully affecting, The Reaper’s Garden promises to enrich our understanding of the ways that death shaped political life in the world of Atlantic slavery and beyond.

As early as the sixteenth century the liberal democratic state has been forced to confront the question of religion in politics. The result has been a tense and uncomfortable balancing act. Today, in the public square of liberal democracy, a number of religious confessions and beliefs compete for attention. In the American experience, some sense of religious pluralism and relative social harmony has been maintained. However, for this relationship to prevail, a tension must continue to exist—one that balances the political and social pursuits of self-interest with meeting the objectives of the common good.

In Reaping the Whirlwind, John R. Pottenger shows how this process began in the modern world, and how societies attempt to manage this ongoing conflict. The first part of the book lays the groundwork of his analysis by using examples from history to demonstrate the genesis of political and religious "whirlwinds." It goes on to explore contemporary case studies, such as conflicts between Mormons and Evangelicals in the United States, liberation theology in Latin America, Islam and the state in Uzbekistan, and radical Christian reconstructionism.

Pottenger believes that the formal institutions of liberal democracy should maintain this turbulence, even as religious activism threatens to upset the balance. He concludes by advocating religious liberty and recognizing the individual and social need for expression. At the same time, he maintains that the survival of liberal democracy requires that these religious traditions not dominate the public sphere.

From the solitary windmill standing sentry over a rural homestead to the sleek machinery of a modern wind farm, windmills are a powerful symbol of self-reliance and human ingenuity. Once the province of backyard tinkerers and eccentric inventors, they have over the past two decades entered the mainstream to be embraced by environmentalists, venture capitalists, and policymakers alike. But reaching that point wasn't easy.In Reaping the Wind, journalist Peter Asmus tells the fascinating and convoluted history of commercial wind power in the United States. He introduces readers to maverick scientists and technologists who labored in obscurity, to entrepreneurs and visionary capitalists who believed that a centuries-old idea could be made feasible in the modern world, and to enterprising financial advisers and investors who sought to exploit the last great tax shelter in federal history. Beginning with the early pioneers, from William Heronemus, a former U.S. Navy captain who dreamt of huge floating wind farms off the coast of New England, to the $40 million success story of Jim Dehlsen of Zond, he offers an animated narrative that profiles the colorful cast of characters involved with the development of the American wind power industry.Reaping the Wind is both engaging and instructive, with information about the technologies and policies that drive the industry and give it promise interwoven with the human story of the struggle to develop -- against great odds -- reliable, clean energy from a source as unpredictable and seemingly uncontrollable as the wind. Anyone interested in renewable energy or the human and political drama behind the development of new technologies will find the book an engrossing and enlightening read.

A close and selective commentary on Aristotle’s Nicomachean Ethics, offering a novel interpretation of Aristotle’s teachings on the relation between reason and moral virtue.

What does it mean to live a good life or a happy life, and what part does reason play in the quest for fulfillment? Lorraine Smith Pangle shows how Aristotle’s arguments for virtue as the core of happiness and for reason as the guide to virtue emerge in response to Socrates’s paradoxical claim that virtue is knowledge and vice is ignorance.

Against Socrates, Aristotle does justice to the effectual truth of moral responsibility—that our characters do indeed depend on our own voluntary actions. But he also incorporates Socratic insights into the close interconnection of passion and judgment and the way passions and bad habits work not to overcome knowledge that remains intact but to corrupt the knowledge one thinks one has. Reason and Character presents fresh interpretations of Aristotle’s teaching on the character of moral judgment and moral choice, on the way reason finds the mean—especially in justice—and on the relation between practical and theoretical wisdom.

This selection of previously untranslated documents from the French debates about Christian philosophy provides a long-needed complement to available English-language literature on the subject.

Transcendentalism never came to an end in America. It just went underground for a stretch, but is back in full force in Robert Brandom’s new book. Brandom takes up Kant and Hegel and explores their contemporary significance as if little time had expired since intellectuals gathered around Emerson in Concord to discuss reason and idealism, selves, freedom, and community. Brandom’s discussion belongs to a venerable tradition that distinguishes us as rational animals, and philosophy by its concern to understand, articulate, and explain the notion of reason that is thereby cast in that crucial demarcating role.

An emphasis on our capacity to reason, rather than merely to represent, has been growing in philosophy over the last thirty years, and Robert Brandom has been at the center of this development. Reason in Philosophy is the first book that gives a succinct overview of his understanding of the role of reason as the structure at once of our minds and our meanings—what constitutes us as free, responsible agents. The job of philosophy is to introduce concepts and develop expressive tools for expanding our self-consciousness as sapients: explicit awareness of our discursive activity of thinking and acting, in the sciences, politics, and the arts. This is a paradigmatic work of contemporary philosophy.

With clarity and wisdom, Pope Benedict XVI sets out his vision for Catholic higher education in this first and only collection of his major addresses on the topic. What is the mission and identity of a Catholic university? What are the responsibilities of administrators, teachers, and students in Catholic institutes of higher learning? Where does the central theme of "love of God and others" fit into academia?

Any realist metaphysics must include an integrated account of the transcendentals and the analogy of being, for an adequate metaphysics must be about everything, and all things share in some key metaphysical characteristic—being, unity, truth, goodness, and beauty. However, they do not share in them in exactly the same way. Therefore, there is need to explain the transcendental characteristics in an analogical way. By using the phrase “transcendental analogies,” Reason, Revelation and Metaphysics claims that there are analogies of unity, truth, goodness, and beauty, which are related to, but irreducible to, the analogy of being. As this book is a systematic study of the topic, theoretical reason has primacy in the project and metaphysics is given pride of place. But reason is practical and aesthetic as well; that is, our consciences urge us to seek what is good, and we are delighted by what is beautiful. Although goodness and beauty are not reducible to truth, they must be included in any adequate metaphysical account, for metaphysics looks to explain everything. Although metaphysics is traditionally thought to be a philosophical project involving ontology and natural theology, Montague Brown argues that an adequate metaphysics must ultimately be theological, including within its scope the truths of revelation. Philosophical reason’s examination of the transcendental analogies raises questions that it cannot answer. We experience a world of many beings, truths, goods, and beauties. Recognizing that these many instances have something in common, we affirm a transcendent instance of each (traditionally called God). However, although we know that a transcendent instance exists, we do not know its nature: therefore, we cannot say how it is related to the other instances. If we try to apply this transcendent instance as the prime analogate to shed light on the other analogates, we must fail, for the abstractness and universality of the transcendent instance can add nothing to our understanding of the particular instances. Wanting to know how the many exist and are related, philosophical reason finds no way forward and recognizes its need for help. It is the thesis of this book that reason finds this help only in the revelation of the God’s covenantal relation with the world. The first principle of all things—most perfectly revealed in Jesus Christ, perfect God and perfect man—is really and freely related to us. Only by accepting this revealed prime analogate can the transcendental analogies bear fruit in our ongoing quest for understanding.

Is unethical conduct necessarily irrational? Answering this question requires giving an account of practical reason, of practical good, and of the source or point of wrongdoing. By the time most contemporary philosophers have done the first two, they have lost sight of the third, chalking up bad action to rashness, weakness of will, or ignorance. In this book, Candace Vogler does all three, taking as her guides scholars who contemplated why some people perform evil deeds. In doing so, she sets out to at once engage and redirect contemporary debates about ethics, practical reason, and normativity.

Staged as a limited defense of a standard view of practical reason (an ancestor of contemporary instrumentalist views), Vogler's essay develops Aquinas's remark about three ways an action might be desirable into an exhaustive system for categorizing reasons for acting. Drawing on Elizabeth Anscombe's pioneering work on intention, Vogler argues that one sort (means/end or calculative reasons for acting) sets the terms for all sound work on practical rationality.

She takes up Aquinas's work on evil throughout, arguing that he provides us with a systematic theory of immorality that takes seriously the goods at issue in wrongdoing and the reasons for unethical conduct. Vogler argues that, shorn of its theological context, this theory leaves us with no systematic, uncontroversial way of arguing that wrongdoing is necessarily contrary to reason.

Charles Sanders Peirce (1839–1914) was an American philosopher, physicist, mathematician, and the founder of pragmatism. Despite his importance in the history of philosophy, a unified statement of his thought has been unavailable. With this publication, readers at long last are offered the philosopher’s only known, complete, and coherent account of his own work. Originally delivered as the Cambridge Conferences Lectures of 1898, Reasoning and the Logic of Things is the most accessible and thorough introduction to Peirce’s mature thought to be found within the compass of a single book.

Beginning with an explanation of the nature of philosophy, Peirce proceeds to illustrate his claim that mathematics provides the foundation of our logic and metaphysics. We find here the clearest formulation of an idea present in Peirce’s thought since the 1860s, the distinction between three kinds of reasoning: induction, deduction, and retroduction. Then follows an introduction to Peirce’s chief logical doctrines, as well as his attempts to provide a classification of the sciences, a theory of categories, and a theory of science. In conclusion, turning from “reasoning” to the “logic of things,” Peirce called for an evolutionary cosmology to explain the reality of laws and described the kinds of reasoning he employed in developing this cosmology.

At the urging of his friend William James, Peirce made an uncharacteristic effort in these lectures to present his ideas in terms intelligible to a general audience—those without advanced training in logic and philosophy. The introductory materials by Kenneth Ketner and Hilary Putman add to the volume’s lucidity. Consequently, this book will be a valuable source for readers outside of the circle of Peirce specialists.

Informed in 1944 that she was “not of the sex” entitled to be admitted to Harvard Law School, African American activist Pauli Murray confronted the injustice she called “Jane Crow.” In the 1960s and 1970s, the analogies between sex and race discrimination pioneered by Murray became potent weapons in the battle for women’s rights, as feminists borrowed rhetoric and legal arguments from the civil rights movement. Serena Mayeri’s Reasoning from Race is the first book to explore the development and consequences of this key feminist strategy.

Mayeri uncovers the history of an often misunderstood connection at the heart of American antidiscrimination law. Her study details how a tumultuous political and legal climate transformed the links between race and sex equality, civil rights and feminism. Battles over employment discrimination, school segregation, reproductive freedom, affirmative action, and constitutional change reveal the promise and peril of reasoning from race—and offer a vivid picture of Pauli Murray, Ruth Bader Ginsburg, and others who defined feminists’ agenda.

Looking beneath the surface of Supreme Court opinions to the deliberations of feminist advocates, their opponents, and the legal decision makers who heard—or chose not to hear—their claims, Reasoning from Race showcases previously hidden struggles that continue to shape the scope and meaning of equality under the law.

This edited collection of papers explores from an interdisciplinary perspective the role of images and objects in early modern knowledge-making practices with an emphasis on mapping methodological approaches against printed pictures and things. The volume brings together work across diverse printed images, objects, and materials produced c. 1500-1700, as well as well as works in the ambit of early modern print culture, to reframe a comparative history of the rise of the ‘epistemic imprint’ as a new visual genre at the onset of the scientific revolution. The book includes contributions from the perspective of international scholars and museum professionals drawing on methodologies from a range of fields.

Now, in celebration of the fiftieth anniversaries of the publication of The Idea of Reform and the Second Vatican Council, Reassessing Reform explores and critiques the enduring significance of Ladner's study, surveying new avenues and insights of more recent reform scholarship, especially concerning the long Middle Ages.

The Aztatlán tradition of northwest Mesoamerica (AD 850/900–1350+) is one of the most understudied and enigmatic cultural developments in the Americas. This volume presents a spectrum of interdisciplinary research into Aztatlán societies, combining innovative archaeological methods with historical and ethnographic investigations. The results offer significant revelations about west Mexico’s critical role in over a millennium of cultural interaction between Indigenous societies in northwest and northeast Mexico, the Greater U.S. Southwest, Mesoamerica, lower Central America, and beyond.

Volume contributors show how those responsible for the Aztatlán tradition were direct ancestors of diverse Indigenous peoples such as the Náayeri (Cora), Wixárika (Huichol), O’dam (Tepehuan), Caz’ Ahmo (Caxcan), Yoeme (Yaqui), Yoreme (Mayo), and others who continue to reside across the former Aztatlán region and its frontiers. The prosperity of the Aztatlán tradition was achieved through long-distance networks that fostered the development of new ritual economies and integrated peoples in Greater Mesoamerica with those in the U.S. Southwest/Mexican Northwest.

The growth in debates concerning the concept of 'the global' in medieval art history, and the more complex picture of Eurasian and African societies and material culture that has emerged in the past two decades has highlighted challenges to traditional art historical narratives, specializations, and scholarly training. And while these problems affect Byzantine, Islamic, Western medieval, and East Asian art history, there has been little conversation among scholars in these fields. A cutting-edge work on global medieval art, this volume offers a starting point for conversations among scholars working on multiple cultural regions.

In Reattachment Theory Lee Wallace argues that homosexuality—far from being the threat to “traditional” marriage that same-sex marriage opponents have asserted—is so integral to its reimagining that all marriage is gay marriage. Drawing on the history of marriage, Stanley Cavell's analysis of Hollywood comedies of remarriage, and readings of recent gay and lesbian films, Wallace shows that queer experiments in domesticity have reshaped the affective and erotic horizons of heterosexual marriage and its defining principles: fidelity, exclusivity, and endurance. Wallace analyzes a series of films—Dorothy Arzner's Craig's Wife (1936); Tom Ford's A Single Man (2009); Lisa Cholodenko's High Art (1998), Laurel Canyon (2002), and The Kids Are All Right (2010); and Andrew Haigh's Weekend (2011) and 45 Years (2015)—that, she contends, do not simply reflect social and legal changes; they fundamentally alter our sense of what sexual attachment involves as both a social and a romantic form.

2018 Choice Outstanding Academic Title

Renowned scholar Alan F. Segal offers startlingly new insights into the origins of rabbinic Judaism and Christianity. These twin descendants of Hebrew heritage shared the same social, cultural, and ideological context, as well as the same minority status, in the first century of the common era.

Through skillful application of social science theories to ancient Western thought, including Judaism, Hellenism, early Christianity, and a host of other sectarian beliefs, Segal reinterprets some of the most important events of Jewish and Christian life in the Roman world. For example, he finds:

— That the concept of myth, as it related to covenant, was a central force of Jewish life. The Torah was the embodiment of covenant both for Jews living in exile and for the Jewish community in Israel.
— That the Torah legitimated all native institutions at the time of Jesus, even though the Temple, Sanhedrin, and Synagogue, as well as the concepts of messiah and resurrection, were profoundly affected by Hellenism. Both rabbinic Judaism and Christianity necessarily relied on the Torah to authenticate their claim on Jewish life.
— That the unique cohesion of early Christianity, assuring its phenomenal success in the Hellenistic world, was assisted by the Jewish practices of apocalypticism, conversion, and rejection of civic ritual.
— That the concept of acculturation clarifies the Maccabean revolt, the rise of Christianity, and the emergence of rabbinic Judaism.
— That contemporary models of revolution point to the place of Jesus as a radical.
— That early rabbinism grew out of the attempts of middle-class Pharisees to reach a higher sacred status in Judea while at the same time maintaining their cohesion through ritual purity.
— That the dispute between Judaism and Christianity reflects a class conflict over the meaning of covenant.

The rising turmoil between Jews and Christians affected the development of both rabbinic Judaism and Christianity, as each tried to preserve the partly destroyed culture of Judea by becoming a religion. Both attempted to take the best of Judean and Hellenistic society without giving up the essential aspects of Israelite life. Both spiritualized old national symbols of the covenant and practices that consolidated power after the disastrous wars with Rome. The separation between Judaism and Christianity, sealed in magic, monotheism, law, and universalism, fractured what remained of the shared symbolic life of Judea, leaving Judaism and Christianity to fulfill the biblical demands of their god in entirely different ways.

Rebecca's Revival is the remarkable story of a Caribbean woman--a slave turned evangelist--who helped inspire the rise of black Christianity in the Atlantic world. All but unknown today, Rebecca Protten left an enduring influence on African-American religion and society. Born in 1718, Protten had a childhood conversion experience, gained her freedom from bondage, and joined a group of German proselytizers from the Moravian Church. She embarked on an itinerant mission, preaching to hundreds of the enslaved Africans of St. Thomas, a Danish sugar colony in the West Indies. Laboring in obscurity and weathering persecution from hostile planters, Protten and other black preachers created the earliest African Protestant congregation in the Americas.

Protten's eventful life--the recruiting of converts, an interracial marriage, a trial on charges of blasphemy and inciting of slaves, travels to Germany and West Africa--placed her on the cusp of an emerging international Afro-Atlantic evangelicalism. Her career provides a unique lens on this prophetic movement that would soon sweep through the slave quarters of the Caribbean and North America, radically transforming African-American culture.

Jon Sensbach has pieced together this forgotten life of a black visionary from German, Danish, and Dutch records, including letters in Protten's own hand, to create an astounding tale of one woman's freedom amidst the slave trade. Protten's life, with its evangelical efforts on three continents, reveals the dynamic relations of the Atlantic world and affords great insight into the ways black Christianity developed in the New World.

Rebel Bulldog tells the story of Preston Davidson, a Northerner who fought for the Confederacy, and his family who lived in Indiana and Virginia. It is a story that examines antebellum religion, education, reform, and politics, and how they affected the identity of not just one young man, but of a nation caught up in a civil war. Furthermore, it discusses how a native-born Hoosier reached the decision to fight for the South, while detailing a unique war experience and the postwar life of a proud Rebel who returned to the North after the guns fell silent and tried to remake his life in a very different state and nation than the ones he had left in 1860. Using the lives of Preston and his family as a lens to help us glimpse the past, Rebel Bulldog delves into the human experience on multiple levels, asks us to reconsider what we think we know of the Civil War, and complicates, while it complements the existing literature. It is a story that perhaps could only have happened in Indiana.

During the Great Depression, California became a wellspring for some of the era's most inventive and imaginative political movements. In response to the global catastrophe, the multiracial laboring populations who formed the basis of California's economy gave rise to an oppositional culture that challenged the modes of racialism, nationalism, and rationalism that had guided modernization during preceding decades. In Rebel Imaginaries Elizabeth E. Sine tells the story of that oppositional culture's emergence, revealing how aggrieved Californians asserted political visions that embraced difference, fostered a sense of shared vulnerability, and underscored the interconnectedness and interdependence of global struggles for human dignity. From the Imperial Valley's agricultural fields to Hollywood, seemingly disparate communities of African American, Native American, Mexican, Filipinx, Asian, and White working-class people were linked by their myriad struggles against Depression-era capitalism and patterns of inequality and marginalization. In tracing the diverse coalition of those involved in labor strikes, citizenship and immigration reform, and articulating and imagining freedom through artistic practice, Sine demonstrates that the era's social movements were far more heterogeneous, multivalent, and contested than previously understood.

Rebel Private Front and Rear is a line soldier’s account of the Civil War without heroics. Private Fletcher tells how at Gettysburg he was overcome by a “bad case of cowardly horror” when an order came on the third day to get ready to charge. “I tried to force manhood to the front, but fright would drive it back with a shudder,” he confessed. The attack of jitters lasted about fifteen minutes, and then he fell asleep while awaiting the order to advance.

But Fletcher could be brave to a fault. He was restless and venturesome and during the lulls between fighting would sometimes ask for permission to go on dangerous scouts into enemy territory. Once, just before Fredericksburg, he slipped out to a haystack in the no-man’s-land near the Rappahannock so that he could watch the Yankees build a bridge. And in his last fight at Bentonville he risked his life on a rash and futile impulse to capture a whole squad of Federals. At Second Manassas, Fletcher was struck by a bullet that grazed his bowels and lodged in his hip. His detailed description of his subsequent sensations and experiences is one of the most interesting portions of his narrative. He begged the surgeons to operate, but when they started cutting he howled so profanely that they threatened to abandon him. His reply was: “It don’t hurt as badly when I am cursing.”

Wounded again at Chickamauga, Fletcher was incapacitated for further infantry service and was transferred to Company E, Eighth Texas Cavalry, and served with Terry’s Rangers until the end of the war. In north Georgia he participated in a number of thrilling skirmishes with mounted forces of Sherman’s command, and in one of these encounters he lost his horse. A short time later, in a daring effort to capture a mount from the Yankees, he was taken prisoner. The story of the forming and execution of his plan to escape by jumping from a moving boxcar is full of suspense and excitement.

Rebel Private also reveals Fletcher as something of a philosopher. The narrative is sprinkled with dissertations on unexpected subjects, such as God, justice, and war. He reflects on the rightness and the necessity of “foraging,” in home as well as enemy territory, but he tells with evident relish how he and his “pard” of the occasion “pressed” whiskey, honey, and chickens.

Fletcher set down his experiences some forty years after the close of the Civil War. His story is told with the artlessness of the natural raconteur. Though the style is unpolished, the memoir makes lively reading because of the author’s eye for detail, his straightforward language, and his sense of humor. One of the most frequently cited narratives written by soldiers of Lee’s army, it derives its value as a historical source mainly from Fletcher’s honesty, his close observations, the richness and variety of his experiences, and the sharpness of his memory.

Celebrity culture today teems with stars who challenge long-held ideas about a “normal” body. Plus-size and older actresses are rebelling against the cultural obsession with slender bodies and youth. Physically disabled actors and actresses are moving beyond the stock roles and stereotypes that once constrained their opportunities. Stars of various races and ethnicities are crafting new narratives about cultural belonging, while transgender performers are challenging our culture’s assumptions about gender and identity. But do these new players in contemporary entertainment media truly signal a new acceptance of body diversity in popular culture?

Focusing on six key examples—Melissa McCarthy, Gabourey Sidibe, Peter Dinklage, Danny Trejo, Betty White, and Laverne Cox—Rebellious Bodies examines the new body politics of stardom, situating each star against a prominent cultural anxiety about bodies and inclusion, evoking issues ranging from the obesity epidemic and the rise of postracial rhetoric to disability rights, Latino/a immigration, an aging population, and transgender activism. Using a wide variety of sources featuring these celebrities—films, TV shows, entertainment journalism, and more—to analyze each one’s media persona, Russell Meeuf demonstrates that while these stars are promoted as examples of a supposedly more inclusive industry, the reality is far more complex. Revealing how their bodies have become sites for negotiating the still-contested boundaries of cultural citizenship, he uncovers the stark limitations of inclusion in a deeply unequal world.

This gripping study examines slave resistance and protest in antebellum Florida and its local and national impact from 1821 to 1865. Using a variety of sources such as slaveholders' wills and probate records, ledgers, account books, court records, oral histories, and numerous newspaper accounts, Larry Eugene Rivers discusses the historical significance of Florida as a runaway slave haven dating back to the seventeenth century and explains Florida's unique history of slave resistance and protest. In moving detail, Rivers illustrates what life was like for enslaved blacks whose families were pulled asunder as they relocated from the Upper South to the Lower South to an untamed place such as Florida, and how they fought back any way they could to control small parts of their own lives.

Against a smoldering backdrop of violence, this study analyzes the various degrees of slave resistance--from the perspectives of both slave and master--and how they differed in various regions of antebellum Florida. In particular, Rivers demonstrates how the Atlantic world view of some enslaved blacks successfully aided their escape to freedom, a path that did not always lead North but sometimes farther South to the Bahama Islands and Caribbean. Identifying more commonly known slave rebellions such as the Stono, Louisiana, Denmark (Telemaque) Vesey, Gabriel, and the Nat Turner insurrections, Rivers argues persuasively that the size, scope, and intensity of black resistance in the Second Seminole War makes it the largest sustained slave insurrection ever to occur in American history.

Meticulously researched, Rebels and Runaways offers a detailed account of resistance, protest, and violence as enslaved blacks fought for freedom.

How could the West have better prepared for the fall of communism and gained a clearer picture of Russia's new political landscape? By cultivating an awareness, Nicolai Petro argues, of the deep democratic aspirations of the Russian people since Muscovite times. Petro traces the long history of those aspirations, recovering for us an understanding crucial to our formation of successful foreign policy toward Russia.

Expanding the traditional definition of political culture from single thread to continuous historical tapestry, Petro illuminates a reality previously lost to even the most rigorous Sovietology: the fragility of communism. He portrays an abiding "alternative political culture" that tells us Russia indeed possesses a democratic tradition on which its contemporary democracy rests.

Petro's analysis includes many surprising and incisive observations. In a look at the Russian Orthodox Church, he traces its long history of support for opposition sentiment during both tsarist and Soviet times and its support for democracy today. He also explores the character and power of contemporary Russian nationalism and traces its origins to the neo-Slavophile national identity that took its shape as a challenge to Bolshevik oppression. Delineating Russia's postcommunist political parties, the author reveals their roots in prerevolutionary times and explains how this continuity makes Russian political aspirations far more predictable than is commonly assumed.

Awakening us to Russia's historical involvement in the democratic quest that lies at the heart of Western values, Petro opens a path for a more meaningful, more productive understanding of modern Russia.

The Rebirth of the Clinic begins with a bold assertion: the doctor-patient relationship is sick. Fortunately, as this engrossing book demonstrates, the damage is not irreparable. Today, patients voice their desires to be seen not just as bodies, but as whole people. Though not willing to give up scientific progress and all it has to offer, they sense the need for more. Patients want a form of medicine that can heal them in body and soul. This movement is reflected in medical school curricula, in which courses in spirituality and health care are taught alongside anatomy and physiology. But how can health care workers translate these concepts into practice? How can they strike an appropriate balance, integrating and affirming spirituality without abandoning centuries of science or unwittingly adopting pseudoscience?

Physician and philosopher Daniel Sulmasy is uniquely qualified to guide readers through this terrain. At the outset of this accessible, engaging volume, he explores the nature of illness and healing, focusing on health care's rich history as a spiritual practice and on the human dignity of the patient. Combining sound theological reflection with doses of healthy skepticism, he goes on to describe empirical research on the effects of spirituality on health, including scientific studies of the healing power of prayer, emphasizing that there are reasons beyond even promising research data to attend to the souls of patients. Finally, Sulmasy devotes special attention and compassion to the care of people at the end of life, incorporating the stories of several of his patients.

Throughout, the author never strays from the theme that, for physicians, attending to the spiritual needs of patients should not be a moral option, but a moral obligation. This book is an essential resource for scholars and students of medicine and medical ethics and especially medical students and health care professionals.