This study of the sometimes stormy career of a brilliant and colorful talmudist offers a broad picture of medieval Hispano-Jewish culture.
Meir Abulafia (ca. 1165-1244), commonly called Ramah, was born into the old Jewish aristocracy of Muslim Spain and educated in the best Judeo-Arabic tradition, but lived his whole life under the new political and cultural realities of Christian Spain. Mr. Septimus portrays Ramah's career as a lawyer, exegete, poet, and theologian in an age of rapid cultural change. His book describes the intellectual cross-fertilization and conflict that resulted from new connections with European Jewish communities to the north. It focuses, in particular, on the great controversy over the philosophical rationalism of Maimonides, which Ramah initiated and in which he played a major role. This clash dominated Jewish intellectual history for three centuries and parallels important developments in Latin Christendom.
Despite the economic hardship of the thirties, people flocked to the movies in unprecedented numbers. At the same time, the Roosevelt Administration was trying to implement the New Deal and increase the influence and power of the federal government. Weaving together film and political history, Giuliana Muscio traces the connections between Depression Era Hollywood and the popularity of FDR, asserting that politics transformed its public into spectators while the movie industry transformed its spectators into a public. Hollywood's New Deal reveals the ways in which this reciprocal relationship between politics and film evolved into a strategic effort to stabilize a nation in the clutches of economic unrest by creating a unified American consciousness through national cinema.
Muscio analyzes such regulatory practices as the Hays Code, and the government's scrutinizing of monopolistic practices such as block booking and major studio ownership of movie theaters. Hollywood's New Deal, focusing on the management and structure of the film industry, delves deep into the Paramount case, detailing the behind-the-scenes negotiations and the public statements that ended with film industry leaders agreeing to self regulate and to eliminate monopolistic practices.
Hollywood's acquiescence and the government's retreat from antitrust action show that they had found a mutually beneficial way of preserving their own spheres of power and influence. This book is indispensable for understanding the growth of the film industry and the increasing political importance of mass media.
Musil draws on personal experience and compelling data in this practical and rigorous analysis of the causes and cures for global warming. The book presents all the players in the most pressing challenge facing society today, from the massive fossil fuel lobby to the enlightened corporations that are joining the movement to "go green." Musil thoroughly explains the tremendous potential of renewable energy sources-wind, solar, and biofuel-and the startling conclusions of experts who say society can do away entirely with fossil fuels. He tells readers about the engaged politicians, activists, religious groups, and students who are already working together against climate change.
But the future depends, Musil insists, on what changes ordinary citizens make. Through personal choices and political engagement, he shows how readers can cut carbon emissions and create green communities where they live. With practical and realistic solutions, Hope for a Heated Planet inspires readers to be accountable and enables them to usher in an age of sustainability for future generations.
Humanist Tragedies, like its companion volume Humanist Comedies (ITRL 19), contains a representative sampling of Latin drama written during the Tre- and Quattrocento. The five tragedies included in this volume—Albertino Mussato’s Ecerinis (1314), Antonio Loschi’s Achilleis (ca. 1387), Gregorio Corraro’s Progne (ca. 1429), Leonardo Dati’s Hyempsal (ca. 1442), and Marcellino Verardi’s Fernandus servatus (1493)—were nourished by a potent amalgam of classical, medieval, and pre-humanist sources.
Just as Latin humanist comedy depended heavily upon Plautus and Terence, humanist tragedy drew its inspiration primarily from the nine plays of Seneca. Dramatists also used ancient legends or contemporary history as source material, dramatizing them as Seneca might have done. Some even attempted to outdo Seneca, exaggerating the bloody sensationalism, the bombastic rhetoric, and the insistence on retributive justice for which he was famous.
Unlike comedy, which drew its narratives from ordinary life and from love, sex, money, and manners, tragedy was not concerned with human foibles but with distant tragic heroes. The impossible choices faced by larger-than-life men and women whose heroic destinies hung in the balance gave tragedy a considerably shorter shelf-life than comedies. While comedy stayed relevant, tragedy became problematic, evolving into the hybrid genre of tragicomedy by the end of the Quattrocento. Humanist tragedy testifies to the momentous changes in literary and cultural conventions that occurred during the Renaissance.
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