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Journal articles on the topic 'Fear of Jewish and not-Jewish binary'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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1

Amit-Kochavi, Hannah. "Sanctions, Censure and Punitive Censorship: Some Targeted Hebrew Translations of Arabic Literature from 1961-1992." TTR 23, no. 2 (2012): 89–112. http://dx.doi.org/10.7202/1009161ar.

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Translations of Arabic literature into Hebrew have been marginally present in Israeli Jewish culture for the last 62 years. Their production and reception have been affected by the ongoing political Jewish-Arab conflict which depicts the Arab as a threatening enemy and inferior to the Jew. This depiction has often led to fear and apprehension of Arabic literary works. The present paper focuses on several cases where Hebrew translations of Arabic prose and poetry were publicly condemned as a potential threat to the stability of Israeli Jewish sociopolitical creeds and state security. The variou
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2

Goldscheider, Calvin. "Are American Jews Vanishing Again?" Contexts 2, no. 1 (2003): 18–24. http://dx.doi.org/10.1525/ctx.2003.2.1.18.

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High rates of intermarriage have become an obsession with Jewish community leaders. They fear the disappearance of Jews in America. But demography is not destiny. The case of the Jews shows one way ethnic communities can control their fates.
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3

Gabay, Clive. "What do you call it when Jeremy Corbyn walks into a Seder? Jewishness, Gustav Landauer (1870–1919) and ethical subject-formation." Thesis Eleven 165, no. 1 (2021): 101–19. http://dx.doi.org/10.1177/0725513620985638.

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Then UK Labour Party leader Jeremy Corbyn’s attendance at a Passover Seder organised by the radical leftist group, Jewdas, in April 2018, led to a brief but vitriolic controversy involving Anglo-Jewish umbrella organisations concerning who qualifies to speak as a Jew. This article uses this controversy to engage with Judith Butler’s attempt to address this question, suggesting that in decentring Zionist claims to Jewish subjectivity she fails to take account of how different Jewish subjectivities are formed, and thus ends up proposing a ‘good Jew/bad Jew’ binary that dissolves Jewishness into
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4

Garibova, Sarah. "To Protect and Preserve: Echoes of Traditional Jewish Burial Culture in the Exhumation of Holocaust Mass Graves in Postwar Belarus and Ukraine." AJS Review 44, no. 1 (2020): 75–98. http://dx.doi.org/10.1017/s0364009419000898.

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As Soviet Jews returned to their hometowns after the Holocaust, they encountered a catastrophic landscape of mass graves that defied Jewish traditions of dignified, secure burial. Throughout the postwar decades, survivors strove to bring their relatives “to a Jewish grave”—in other words, to provide them a burial consistent with Jewish burial norms. These norms included the desire to bury children beside their parents, concern for the physical security and legal status of grave plots, a reluctance to disturb the dead, and a fear of exposing human remains to public view. Given the chaotic circu
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5

Norich, Anita. "Under Whose Sign? Hebraism and Yiddishism as Paradigms of Modern Jewish Literary History." PMLA/Publications of the Modern Language Association of America 125, no. 3 (2010): 774–84. http://dx.doi.org/10.1632/pmla.2010.125.3.774.

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In 1974 the Yiddish Poet Malka Heifetz Tussman, Born in Russia, Living in California, Published a Small Volume of Poems in Israel. This peripatetic author and text are paradigmatic of the cosmopolitan, multilingual nature of modern Jewish literature. The book, by a woman who was at various times a Yiddish teacher, an anarchist, and a writer of Russian poetry and English essays, was entitled ‘Under Your Sign.’ As the title indicates, the politics and poetics of sign systems are central concerns of this volume. I offer a few stanzas from one of its poems— ‘Widowhood’—to suggest the multiplicity
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6

Morris-Reich, Amos. "Georg Simmel’s Logic of the Future: ‘The Stranger’, Zionism, and ‘Bounded Contingency’." Theory, Culture & Society 36, no. 5 (2019): 71–94. http://dx.doi.org/10.1177/0263276419839117.

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For reasons that have more to do with the historiographical traditions of modern Jewish history and the history of critical thought than history itself, Georg Simmel – of Jewish descent – is rarely discussed within the frame of modern Jewish history. Bringing the two together as a theoretical contribution to Simmel studies and modern Jewish history alike, this article explores Simmel’s logic of contingency in the context of modern Jewish history. Which forms and types could Jews realistically seek to fulfill from the perspective of Simmel’s thought? Which could they hope to escape and what cou
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7

Roy, Sara. "Reflections on the Israeli-Palestinian Conflict in U.S. Public Discourse: Legitimizing Dissent." Journal of Palestine Studies 39, no. 2 (2010): 23–38. http://dx.doi.org/10.1525/jps.2010.xxxix.2.23.

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This essay argues that the climate of intimidation and fear surrounding a more critical discussion of the Israeli-Palestinian conflict in the United States has begun to change. Despite the obstacles that still remain, a counterdiscourse challenging dominant conceptualizations and understandings of the conflict, particularly Israel's role, has not only emerged but also gained growing legitimacy and weight. These changes can be found in academia (at all levels of the educational hierarchy), civil society, and policy circles. Some of the most dramatic changes have occurred within the U.S. Jewish
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8

Willoughby, Jay. "Jewish Revival and Respect for Islam in Nineteenth-Century Europe." American Journal of Islam and Society 30, no. 3 (2013): 150–53. http://dx.doi.org/10.35632/ajis.v30i3.1111.

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On May 17, 2013, Joseph V. Montville, director of the Esalen Institute’s “Toward
 the Abrahamic Family Reunion” project (http://abrahamicfamilyreunion.
 org), addressed a select audience at the IIIT headquarters on pre-Zionist
 Jewish scholarly interest in Islam.
 He began by recalling how German and Austro-Hungarian Jewish scholars
 discovered remarkable similarities in the Torah, the Talmud, and the
 Qur’an. While hardly a surprise to Muslims, this was a “major revelation and
 surprise” to European Christian philologists and historians of religions. This&#x
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9

KNOWLES, M. P. "Reciprocity and ‘Favour’ in the Parable of the Undeserving Servant (Luke 17.7–10)." New Testament Studies 49, no. 2 (2003): 256–60. http://dx.doi.org/10.1017/s0028688503000134.

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At least for Jewish audiences, the meaning of the parable of the undeserving servant (Luke 17.7–10) is clear enough: slaves can claim no credit for doing what they have been ‘commanded’ (the redoubled τα διαταχθεντα of vv. 9–10). Both the passive voice and parallels from Jewish literature indicate that ‘Master’ and ‘slave’ are ciphers for God and the pious. Mishnah 'Abot 1.3, for example, is widely cited: ‘Do not be like slaves who serve the Master for the sake of reward, but be as slaves who serve the Master other than for reward, and let the fear of Heaven be upon you.’ J. D. M. Derrett has
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10

Grzemska, Aleksandra. "Szczęście w nieszczęściu. O matkach dzieci Holocaustu[dot. P. Dołowy: Wrócę, gdy będziesz spała. Rozmowy z dziećmi Holocaustu]." Śląskie Studia Polonistyczne 14, no. 2 (2019): 253–63. http://dx.doi.org/10.31261/ssp.2019.14.16.

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The article is a discussion of Patrycja Dołowy’s book which contains conver-sations with Holocaust children, the survivors of Shoah. Its main theme are relations of Jewish children with their both “biological” and “foster” mothers. The topic is a complex one, for it relates to persons confronting the Holocaust trauma, their unstable, fractured identity, and more often than not, the lack of knowledge about one’s family fates and roots. The mother in those stories eludes a unifying, common, and typical definition. The cases described in the stories of Holocaust children undermine the simplifying
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11

Abella, Irving. "Presidential Address: Jews, Human Rights, and the Making of a New Canada." Journal of the Canadian Historical Association 11, no. 1 (2006): 3–15. http://dx.doi.org/10.7202/031129ar.

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Abstract For the first half of the twentieth century, Canada was not a welcoming place for Jews. Xenophobia, nativism and anti-Semitism lay behind a wide range of quotas and restrictions that limited where Jews could live, be educated, work, or play. During the 1920s, 30s, and 40s, Nazi propaganda, a search for economic scapegoats, fear of communism, religious hatreds, and a general concern about recent rapid immigration all contributed to the problem. Then in the late 1940s, Canadian Jewish leaders launched an offensive against discriminatory practices. Through a publicity campaign and other
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12

Florian, Victor, and Mario Mikulincer. "The Impact of Death-Risk Experiences and Religiosity on the Fear of Personal Death: The Case of Israeli Soldiers in Lebanon." OMEGA - Journal of Death and Dying 26, no. 2 (1993): 101–11. http://dx.doi.org/10.2190/5fdn-uq53-dar8-u283.

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The current study attempts to investigate the impact of death-risk experience (life-threatening experiences of Israeli soldiers who served in Lebanon after the 1982 Lebanon War) and religiosity on the diverse aspects of the fear of personal death. One-hundred-thirty-four Israeli Jewish male participants were divided into religious and nonreligious groups, and were subdivided into three groups according to the encounter with a death-risk experience in the last three months. One group served in Lebanon and was involved in threatening activities; a second group served in Lebanon, but was not expo
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13

Gini, Al, and Abraham Singer. "Why’d You Have to Choose Us? On Jews and Their Jokes." Philosophy of Humor Yearbook 1, no. 1 (2020): 17–32. http://dx.doi.org/10.1515/phhumyb-2020-0005.

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Abstract Humor, laughter, joke telling can be frivolous fun or it could act as a sword and a shield to defend and protect us against life. Humor can, at times, illuminate if not completely explain, some of the irresoluble problems and mysteries that individuals face. And, if all else fails, humor can hold off our fear of the unanswerable and the unacceptable. Historically it can be argued that during times of trial, tribulations, and suffering, Jewish communities and individuals have used humor as a way to cope with and deal with reality.
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14

Michaeli, Inna. "Immigrating into the Occupation: Russian-Speaking Women in Palestinian Societies." Feminist Review 120, no. 1 (2018): 20–36. http://dx.doi.org/10.1057/s41305-018-0136-5.

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Social researchers have extensively addressed the immigration of one million Russian speakers to Israel/Palestine over the past twenty-five years. However, the immigrants’ incorporation into the Israeli occupation regime and the ongoing colonisation of Palestine have rarely been questioned as such. In the interviews informing this article, Russian-speaking immigrant women living in Arab-Palestinian communities discuss their complex relations with Palestinian, Jewish-Israeli and Russian-Israeli communities. Sharing a background with Russian-speaking Jewish Israelis on the one hand, and marital
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15

D, Darmanto. "Pola Pendidikan Bangsa Israel sebagai Model dalam Penanaman Iman kepada Generasi Baru." SANCTUM DOMINE: JURNAL TEOLOGI 5, no. 1 (2017): 59–68. http://dx.doi.org/10.46495/sdjt.v5i1.33.

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Education occupies an important position in the sustainability of a nation, so keep awake and not lose generation,(lose generation = a generation that does not believe in God). Israelites or Jews have a Pattern of education inherited from generation to generation to maintain the purity of their faith.Religion and dailly activities are not separated, Jews are believers and believe in one God; To keep it's parents teaching their childrens at home and in the community education by Jewish teachers (rabbi) in the synagogue.God instructs parents to teach their childrens and grandchildrens of the God
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16

Kahana, Maoz, and Ariel Evan Mayse. "Hasidic Halakhah: Reappraising the Interface of Spirit and Law." AJS Review 41, no. 2 (2017): 375–408. http://dx.doi.org/10.1017/s0364009417000423.

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This paper offers a novel perspective regarding the interface between law, mysticism, and social reality. The inner turn that characterizes Hasidism is often understood through a binary model defined by the Christian Hebraists, and followed by many academic scholars, in which law and spirit exist in intractable tension. We suggest, however, that in the specific contexts of Hasidism, nomos, eros, and mystical piety often merged in distinctive ways, and that these are visible in novel forms of Jewish legal method and discourse. Our appreciation of the multifaceted Jewish religious and pietistic
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17

Crislip, Andrew. "Emotions in Eden and After: Ancient Jewish and Christian Perspectives on Genesis 2–4." Journal of the Bible and its Reception 6, no. 1 (2019): 97–133. http://dx.doi.org/10.1515/jbr-2019-1002.

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AbstractThis article traces a long-lived tradition of understanding the Eden narrative and its aftermath as a story about the birth of painful emotions, what one might translate into English as shame, fear, and, above all, sadness. The consensus reading of Genesis in the Anglo-American tradition does not reflect an underlying emotional emphasis in the fateful oracle to Eve and Adam in Gen 3:16–17. Translations and commentaries overwhelmingly interpret God’s words as physiological and material, sentencing the woman to painful childbirth and the man to onerous labor in the fields. Yet, as demons
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18

Ross, Richard J. "Binding in Conscience: Early Modern English Protestants and Spanish Thomists on Law and the Fate of the Soul." Law and History Review 33, no. 4 (2015): 803–37. http://dx.doi.org/10.1017/s0738248015000450.

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In Romans 13:5, St. Paul famously announced that Christians must obey law not only for fear of punishment, but also “for conscience sake.” Early modern Protestants and Catholics agreed that violations of laws that bound conscience, if unrepented, threatened damnation. But not all law obligated conscience. Natural law typically did. So did Jesus's injunctions and God's moral law revealed in the Old Testament, but not His judicial law governing civic affairs or His ceremonial law regulating Jewish religious observance. Human laws about things indifferent, matters neither commanded nor forbidden
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19

Bacha, Claire, Sue Einhorn, and Sue Lieberman. "‘If you prick me, do I not bleed?’: Antisemitism, racism and group analysis —some thoughts." Group Analysis 54, no. 3 (2021): 388–401. http://dx.doi.org/10.1177/0533316421996111.

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The Merchant of Venice contains some of the most powerful depictions of Jewish–Christian relations in an era when Christian antisemitism dominated European life. It is one of the most difficult plays for Jews to watch: not only for Shylock’s torment at the treatment he is subjected to, particularly in the Christian characters’ relentless contempt for him, but for the depiction of his gradual descent into violent revenge, as a result of which he himself is crushed. The revenge part of Shylock’s speech is crucial. The anti-Semites in the play unconsciously fear their victim, especially after tre
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20

Forger, Deborah. "Divine Embodiment in Philo of Alexandria." Journal for the Study of Judaism 49, no. 2 (2018): 223–62. http://dx.doi.org/10.1163/15700631-12491160.

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AbstractBecause later polemics established Jews and Christians as binary opposites, distinguished largely by their views on God’s body, scholars have not sufficiently explored how other Jews in the early Roman period, who stood outside the Jesus movement, conceived of how the divine could become embodied on earth. The first-century Jewish philosopher Philo of Alexandria often operates as the quintessential representative of a Jew who stressed God’s absolute incorporeality. Here I demonstrate how Philo also presents a means by which a part of Israel’s God could become united with human material
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21

King, Preston. "Being American (Politics of Identity – XI)." Government and Opposition 42, no. 4 (2007): 593–625. http://dx.doi.org/10.1111/j.1477-7053.2007.00237.x.

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Abstract‘Being American’ is a two-sided identity called ‘citizenship’. This involves a set (the state) and its members (citizens). The citizen (say Whitman) may be ‘fully’ American, just as some particular nation (say Native American, African, British, Jewish) may be so. But no one citizen (the patriot), or subset of citizens (perhaps the ethnic group), nor even the set of all citizens (past and present) reflects or symbolizes the whole of what ‘being American’ might mean. Nor can we reduce America's multitudes, and multitudinous practices, to one thickset/hotfoot Creed producing the sexy ‘Ame
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22

Kneebone, Emily. "Dilemmas of the Diaspora: The Esther Narrative in Josephus Antiquities 11.184-296." Ramus 36, no. 1 (2007): 51–77. http://dx.doi.org/10.1017/s0048671x00000795.

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Esther is the only book of the Hebrew Old Testament never to allude to God, and to refer to neither the Covenant, the sacred institutions of Israel, nor to Jewish religious practice. The book has long engendered a fascinated revulsion in many of its readers, not only for its notable lack (or writing-out?) of God, but also for its overt celebration of genocide and the dubious moral qualities of its protagonists. Luther famously wanted the book excised from the Christian canon altogether, and the nineteenth-century biblical scholar Heinrich Ewald declared that the story of Esther ‘knows nothing
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23

Duke, Shaul A. "Nontargets: Understanding the Apathy Towards the Israeli Security Agency’s COVID-19 Surveillance." Surveillance & Society 19, no. 1 (2021): 114–29. http://dx.doi.org/10.24908/ss.v19i1.14271.

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This article tackles one of the latest—but nonetheless baffling—displays of public apathy towards surveillance: that of much of the Israeli public towards the decision to recruit the Israeli Security Agency (Shin Bet) to do COVID-19 contact tracing during the ongoing coronavirus pandemic. The case of a secretive state agency being authorized to do surveillance on its citizens for a strictly non-security-related matter seems to realize many of the dangers that surveillance/privacy scholars warn about with regards to surveillance expansion, function creep, and the creation of a surveillance stat
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van Vliet, Netta. "Israelijew Jewisraeli: Yoram Kaniuk’s Adam Resurrected and the Problem of the Human." Religions 11, no. 4 (2020): 157. http://dx.doi.org/10.3390/rel11040157.

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This article considers the political and philosophical genealogies of the category “Israeli Jew” in terms of Israeli novelist Yoram Kaniuk’s Adam Resurrected, which I situate within the wider context of contemporary Israel. Israel is defined by some as a colonial and occupying state and by others as a liberal democracy founded on narratives of modern nationalism, but also on the Abrahamic narrative of 2000 years of Jewish exile. The category “Israeli Jew” thus brings together the figure of the diasporic Jew as not fully sovereign with Zionism’s figure of the “New Jew,” based on European modern
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Goldberg, Ann. "Hate Speech and Identity Politics in Germany, 1848–1914." Central European History 48, no. 4 (2015): 480–97. http://dx.doi.org/10.1017/s0008938915000886.

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AbstractA dramatic paradigm shift has occurred in European and German hate-speech laws, from their nineteenth-century origins in repressive campaigns against the Left to their present association with pluralism, tolerance, and minority rights. This article rethinks the timing and causes of that shift, arguing that, contrary to the prevailing scholarship, the decade of the 1890s—not 1945—constituted the first key turning point toward a human-rights model of hate-speech law. Departing from a more traditional legal historiography focused on formal legal institutions and laws, the article examines
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Özyürek, Esra. "Rethinking empathy: Emotions triggered by the Holocaust among the Muslim-minority in Germany." Anthropological Theory 18, no. 4 (2018): 456–77. http://dx.doi.org/10.1177/1463499618782369.

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In the last decade there has been widely shared discomfort about the way Muslim minority Germans engage with the Holocaust. They are accused of not showing empathy towards its Jewish victims and, as a result, of not being able to learn the necessary lessons from this massive crime. By focusing on instances in which the emotional reactions of Muslim minority Germans towards the Holocaust are judged as not empathetic enough and morally wrong, this article explores how Holocaust education and contemporary understandings of empathy, in teaching about the worst manifestation of racism in history, c
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Dorin, Rowan W. "“Once the Jews have been Expelled”: Intent and Interpretation in Late Medieval Canon Law." Law and History Review 34, no. 2 (2016): 335–62. http://dx.doi.org/10.1017/s0738248016000043.

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Sometime in early 1434, two northern Italian counts, Francesco Pico della Mirandola and his brother Giovanni, sent a letter to Pope Eugene IV (r. 1431–47). Out of concern for their subjects, who had long suffered from a shortage of credit, Francesco and Giovanni had allowed some Jews to settle in their lands and lend at interest. In addition, the brothers had rented a house to these Jews for the purpose of moneylending. At the time, the noblemen stressed, they had not believed their actions to be unlawful. They had since come to fear, however, that they had inadvertently brought automatic exco
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Bain, Luchuo Engelbert, Ikenna Desmond Ebuenyi, Nkoke Clovis Ekukwe, and Paschal Kum Awah. "Rethinking research ethics committees in low- and medium-income countries." Research Ethics 14, no. 1 (2017): 1–7. http://dx.doi.org/10.1177/1747016117692026.

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Key historical landmark research malpractice scandals that shocked the international community (Nazi doctors’ experiments, Tuskegee study, Jewish chronic disease experiments, Krugman’s Willowbrook hepatitis study) were the origin of the institution of ethics review prior to carrying out research involving humans. Nonetheless, it is plausible that unethical research is ongoing or may have been conducted in recent times that has escaped public notice, especially in the vulnerable low- and middle-income country contexts. The basic constitution of these committees at some point has not been clearl
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Zhironkina, Evgeniya S. "Infantile Consciousness and Its Narrative Incarnation in Jonathan Littell’s Novel Les Bienveillantes." Vestnik Tomskogo gosudarstvennogo universiteta, no. 458 (2020): 16–21. http://dx.doi.org/10.17223/15617793/458/2.

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The article examines the narrative organization of Jonathan Littell’s novel Les Bienveillantes [The Kindly Ones], dedicated to the events of World War II and offering the experience of an artistic understanding of the Holocaust. Maximilien Aue, the protagonist and narrator of Les Bienveillantes, is an ex-officer of the SS and SD. The author of the article attempts to explain how his personality traits influence the specifics of the novel’s narrative. She shows that Aue’s important characteristic is infantility; this feature determines his behavior, perception, and, as a consequence, the specif
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Miller, Mark, Lisa Bernard, Melissa Thompson, Daniel Grima, and Jocelyne Pepin. "Lack of Increased Colonization with Vancomycin-Resistant Enterococci during Preferential Use of Vancomycin for Treatment during an Outbreak of Healthcare-Associated Clostridium difficile Infection." Infection Control & Hospital Epidemiology 31, no. 7 (2010): 710–15. http://dx.doi.org/10.1086/653613.

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Objective.To assess whether use of oral vancomycin for treatment during an outbreak of Clostridium difficile infection (CDI) was associated with increased rates of colonization with vancomycin-resistant enterococci (VRE)..Design.A retrospective analysis of hospital databases.Setting.The Jewish General Hospital in Montreal, Quebec, Canada.Methods.We collected data regarding VRE colonization and CDI from November 1, 2000, through September 30, 2007, during which policies of preferential oral metronidazole or vancomycin treatment were implemented to control an outbreak of CDI. Four periods were c
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Anderson, Ingrid. "Absurd Dignity: The Rebel and His Cause in Améry and Camus." Journal of French and Francophone Philosophy 24, no. 3 (2017): 74–94. http://dx.doi.org/10.5195/jffp.2016.788.

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In “On the Necessity and Impossibility of Being a Jew,” Jean Améry admits that in Europe, “the degradation of the Jews was...identical with the death threat long before Auschwitz. In this regard, Jean-Paul Sartre, already in...his book Anti-Semite and Jew, offered a few perceptions that are still valid today.” In no uncertain terms, Améry aligns his own project to “describe the...unchanging...condition” of the Reich’s victims with Sartre’s 1946 book on anti-Semitism, a philosophical gesture that was not uncommon for left- leaning Jewish intellectuals after the war. According to Robert Misrahi,
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Agbarya, A., and S. Linn. "The importance of fertility preservation in women with early breast cancer." Journal of Clinical Oncology 27, no. 15_suppl (2009): e20663-e20663. http://dx.doi.org/10.1200/jco.2009.27.15_suppl.e20663.

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e20663 Background: Young women with breast cancer often seek advice regarding treatment effects on their fertility. The purpose of this study was to gain a better understanding of women's attitudes to fertility and how these concerns affect decision-making. Methods: A survey on fertility issues was developed for young women with a history of early-stage breast cancer. The survey was completed by direct interviews with the patients. Results: Eighty-four eligible respondents completed the survey. Mean age at breast cancer diagnosis was 34.7 years. Fifty-seven percent of the women were Jewish and
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Sicher, Efraim. "A Poetics of the Holocaust? Three Exemplary Poets." Narracje o Zagładzie, no. 6 (November 23, 2020): 343–71. http://dx.doi.org/10.31261/noz.2020.06.20.

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Whether or not we understand the Holocaust to be unique or following a series of catastrophes in Jewish history, there is no doubt that the writing that came out of those traumaticevents is worth examining both as testimony and as literature. This article looks again at Holocaust poetry, this time circumventing Adorno’s much-cited and often misquoted dictum onpoetry after Auschwitz. The essay challenges the binary of either “Holocaust poetry is barbaric and impossible” or “art is uplifting and unaffected by the Holocaust.” I analyse three individual cases of Holocaust poetry as a means of both
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Buurman, Nanne. "d is for democracy?" MODOS: Revista de História da Arte 5, no. 2 (2021): 338–55. http://dx.doi.org/10.20396/modos.v5i2.8665413.

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As part of a larger study on documenta as a Haunted Exhibition, my article proposes a revision of the historiography produced by and about the recurring large-scale exhibition, founded 1955 in Kassel. By rehabilitating a selection of the modern abstract art that was ostracized in the ‘Third Reich’ as ‘Jewish-Bolshevist’ degeneration, the early documenta editions contributed to the construction of a binary historiographic fairy tale of ‘good’ (i.e. democratic) abstraction vs. ‘bad’ (i.e. totalitarian) realism, which has often been discussed with regard to US-American cultural politics of reeduc
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Krauze-Karpińska, Joanna. "EMIGRANT RESEARCHERS OF OLD LITERATURE." Polish Studies of Kyiv, no. 35 (2019): 27–31. http://dx.doi.org/10.17721/psk.2019.35.27-31.

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In the geopolitical area of Eastern and Central Europe 20th century was a period of unwilling and un- planned migration of huge numbers of individuals, groups of people, societies or even whole nations, and the displace- ment of borders and states. Two destructive wars, two totalitarian systems fighting against each other forced millions of human beings to change the place of living. Especially the experience of the World War II settled the fate of many people in the region and caused several waves of political emigration. The author uses the term ‘old literature’ in broad sense, including als
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Munayyer, Spiro. "The Fall of Lydda." Journal of Palestine Studies 27, no. 4 (1998): 80–98. http://dx.doi.org/10.2307/2538132.

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Spiro Munayyer's account begins immediately after the United Nations General Assembly partition resolution of 29 November 1947 and culminates in the cataclysmic four days of Lydda's conquest by the Israeli army (10-14 July 1948) during which 49,000 of Lydda's 50,000 inhabitants ("swollen" with refugees) were forcefully expelled, the author himself being one of those few allowed to remain in his hometown. Although the author was not in a position of political or military responsibility, he was actively involved in Lydda's resistance movement both as the organizer of the telephone network linkin
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Tsygankov, Alexander S. "History of Philosophy. 2018, Vol. 23, No. 2 TABLE OF CONTENTS Theory and Methodology of History of Philosophy Rodion V. Savinov. Philosophy of Antiquity in Scholasticism This article examines the forms of understanding ancient philosophy in medieval and post-medieval scholasticism. Using the comparative method the author identifies the main approaches to the philosophical heritage of Antiquity, and to the problem of reviving the doctrines of the past. The Patristics (Epiphanius of Cyprus, Filastrius of Brixia, Lactantius, Augustine) saw the ancient cosmological doctrines as heresies. The early Middle Ages (e.g., Isidore of Seville) assimilated the content of these heresiographic treatises, which became the main source of information about ancient philosophy. Scholasticism of the 13th–14th cent. remained cautious to ancient philosophy and distinguished, on the one hand, the doctrinal content discussed in the framework of the exegetic problems at universities (Albert the Great, Thomas Aquinas, etc.), and, on the other hand, information on ancient philosophers integrated into chronological models of medieval chronicles (Peter Comestor, Vincent de Beauvais, Walter Burleigh). Finally, the post-medieval scholasticism (Pedro Fonseca, Conimbricenses, Th. Stanley, and others) raised the questions of the «history of ideas», thereby laying the foundation of the history of philosophy in its modern sense. Keywords: history of philosophy, Patristic, Scholasticism, reflection, critic DOI: 10.21146/2074-5869-2018-23-2-5-17 World Philosophy: the Past and the Present Mariya A. Solopova. The Chronology of Democritus and the Fall of Troy The article considers the chronology of Democritus of Abdera. In the times of Classical Antiquity, three different birth dates for Democritus were known: c. 495 BC (according to Diodorus of Sicily), c. 470 BC (according to Thrasyllus), and c. 460 BC (according to Apollodorus of Athens). These dates must be coordinated with the most valuable doxographic evidence, according to which Democritus 1) "was a young man during Anaxagoras’s old age" and that 2) the Lesser World-System (Diakosmos) was compiled 730 years after the Fall of Troy. The article considers the argument in favor of the most authoritative datings belonging to Apollodorus and Thrasyllus, and draws special attention to the meaning of the dating of Democritus’ work by himself from the year of the Fall of Troy. The question arises, what prompted Democritus to talk about the date of the Fall of Troy and how he could calculate it. The article expresses the opinion that Democritus indicated the date of the Fall of Troy not with the aim of proposing its own date, different from others, but in order to date the Lesser World-System in the spirit of intellectual achievements of his time, in which, perhaps, the history of the development of mankind from the primitive state to the emergence of civilization was discussed. The article discusses how to explain the number 730 and argues that it can be the result of combinations of numbers 20 (the number of generations that lived from the Fall of Troy to Democritus), 35 – one of the constants used for calculations of generations in genealogical research, and 30. The last figure perhaps indicates the age of Democritus himself, when he wrote the Lesser Diakosmos: 30 years old. Keywords: Ancient Greek philosophy, Democritus, Anaxagoras, Greek chronography, doxographers, Apollodorus, Thrasyllus, capture of Troy, ancient genealogies, the length of a generation DOI: 10.21146/2074-5869-2018-23-2-18-31 Bembya L. Mitruyev. “Yogācārabhumi-Śāstra” as a Historical and Philosophical Source The article deals with “Yogācārabhūmi-Śāstra” – a treatise on the Buddhist Yogācāra school. Concerning the authorship of this text, the Indian and Chinese traditions diverge: in the first, the treatise is attributed to Asanga, and in the second tradition to Maitreya. Most of the modern scholars consider it to be a compilation of many texts, and not the work of one author. Being an important monument for both the Yogacara tradition and Mahayana Buddhism in general, Yogācārabhūmi-Śāstra is an object of scientific interest for the researchers all around the world. The text of the treatise consists of five parts, which are divided into chapters. The contents of the treatise sheds light on many concepts of Yogācāra, such as ālayavijñāna, trisvabhāva, kliṣṭamanas, etc. Having briefly considered the textological problems: authorship, dating, translation, commenting and genre of the text, the author suggests the reconstruction of the content of the entire monument, made on the basis of his own translation from the Tibetan and Sanskrit. This allows him to single out from the whole variety of topics those topics, the study of which will increase knowledge about the history of the formation of the basic philosophical concepts of Yogācāra and thereby allow a deeper understanding of the historical and philosophical process in Buddhism and in other philosophical movements of India. Keywords: Yogācārabhūmi-śāstra, Asaṅga, Māhāyana, Vijñānavāda, Yogācāra, Abhidharma, ālayavijñāna citta, bhūmi, mind, consciousness, meditation DOI: 10.21146/2074-5869-2018-23-2-32-43 Tatiana G. Korneeva. Knowledge in Nāșir Khusraw’s Philosophy The article deals with the concept of “knowledge” in the philosophy of Nāșir Khusraw. The author analyzes the formation of the theory of knowledge in the Arab-Muslim philosophy. At the early stages of the formation of the Arab-Muslim philosophy the discussion of the question of cognition was conducted in the framework of ethical and religious disputes. Later followers of the Falsafa introduced the legacy of ancient philosophers into scientific circulation and began to discuss the problems of cognition in a philosophical way. Nāșir Khusraw, an Ismaili philosopher of the 11th century, expanded the scope of knowledge and revised the goals and objectives of the process of cognition. He put knowledge in the foundation of the world order, made it the cause and ultimate goal of the creation of the world. In his philosophy knowledge is the link between the different levels of the universe. The article analyzes the Nāșir Khusraw’s views on the role of knowledge in various fields – metaphysics, cosmogony, ethics and eschatology. Keywords: knowledge, cognition, Ismailism, Nāșir Khusraw, Neoplatonism, Arab-Muslim philosophy, kalām, falsafa DOI: 10.21146/2074-5869-2018-23-2-44-55 Vera Pozzi. Problems of Ontology and Criticism of the Kantian Formalism in Irodion Vetrinskii’s “Institutiones Metaphysicae” (Part II) This paper is a follow-up of the paper «Irodion Vetrinskii’s “Institutiones Metaphysicae” and the St. Petersburg Theological Academy» (Part I). The issue and the role of “ontology” in Vetrinskii’s textbook is analyzed in detail, as well as the author’s critique of Kantian “formalism”: in this connection, the paper provides a description of Vetrinskii’s discussion about Kantian theory of the a priori forms of sensible intuition and understanding. To sum up, Vetrinskii was well acquainted not only with Kantian works – and he was able to fully evaluate their innovative significance – but also with late Scholastic textbooks of the German area. Moreover, he relied on the latters to build up an eclectic defense of traditional Metaphysics, avoiding at the same time to refuse Kantian perspective in the sake of mere reaffirming a “traditional” perspective. Keywords: Philosophizing at Russian Theological Academies, Russian Enlightenment, Russian early Kantianism, St. Petersburg Theological Academy, history of Russian philosophy, history of metaphysics, G.I. Wenzel, I. Ya. Vetrinskii DOI: 10.21146/2074-5869-2018-23-2-56-67 Alexey E. Savin. Criticism of Judaism in Hegel's Early “Theological” Writings The aim of the article is to reveal the nature of criticism of Judaism by the “young” Hegel and underlying intuitions. The investigation is based on the phenomenological approach. It seeks to explicate the horizon of early Hegel's thinking. The revolutionary role of early Hegel’s ideas reactivation in the history of philosophy is revealed. The article demonstrates the fundamental importance of criticism of Judaism for the development of Hegel's thought. The sources of Hegelian thematization and problematization of Judaism – his Protestant theological background within the framework of supranaturalism and the then discussion about human rights and political emancipation of Jews – are discovered. Hegel's interpretation of the history of the Jewish people and the origin of Judaism from the destruction of trust in nature, the fundamental mood of distrust and fear of the world, leading to the development of alienation, is revealed. The falsity of the widespread thesis about early Hegel’s anti-Semitism is demonstrated. The reasons for the transition of early Hegel from “theology” to philosophy are revealed. Keywords: Hegel, Judaism, history, criticism, anti-Semitism, trust, nature, alienation, tyranny, philosophy DOI: 10.21146/2074-5869-2018-23-2-68-80 Evgeniya A. Dolgova. Philosophy at the Institute of Red Professors (1921–1938): Institutional Forms, Methods of Teaching, Students, Lecturers The article explores the history of the Institute of the Red Professors in philosophy (1921–1938). Referring to the unpublished documents in the State Archives of the Russian Federation and the Archive of the Russian Academy of Sciences, the author explores its financial and infrastructure support, information sphere, characterizes students and teachers. The article illustrates the practical experience of the functioning of philosophy within the framework of one of the extraordinary “revolutionary” projects on the renewal of the scientific and pedagogical sphere, reflects a vivid and ambiguous picture of the work of the educational institution in the 1920s and 1930s and corrects some of historiographical judgments (about the politically and socially homogeneous composition of the Institute of Red Professors, the specifics of state support of its work, privileges and the social status of the “red professors”). Keywords: Institute of the Red Professors in Philosophy, Philosophical Department, soviet education, teachers, students, teaching methods DOI: 10.21146/2074-5869-2018-23-2-81-94 Vladimir V. Starovoitov. K. Horney about the Consequences of Neurotic Development and the Ways of Its Overcoming This article investigates the views of Karen Horney on psychoanalysis and neurotic development of personality in her last two books: “Our Inner Conflicts” (1945) and “Neurosis and Human Grows” (1950), and also in her two articles “On Feeling Abused” (1951) and “The Paucity of Inner Experiences” (1952), written in the last two years of her life and summarizing her views on clinical and theoretical problems in her work with neurotics. If in her first book “The Neurotic Personality of Our Time” (1937) neurosis was a result of disturbed interpersonal relations, caused by conditions of culture, then the concept of the idealized Self open the gates to the intrapsychic life. Keywords: Neo-Freudianism, psychoanalysis, neurotic development of personality, real Self, idealized image of Self DOI: 10.21146/2074-5869-2018-23-2-95-102 Publications and Translations Victoria G. Lysenko. Dignāga on the Definition of Perception in the Vādaviddhi of Vasubandhu. A Historical and Philosophical Reconstruction of Dignāga’s Pramāṇasamuccayavṛtti (1.13-16) The paper investigates a fragment from Dignāga’s magnum opus Pramāṇasamuccayavṛtti (“Body of tools for reliable knowledge with a commentary”, 1, 13-16) where Dignāga challenges Vasubandhu’s definition of perception in the Vādaviddhi (“Rules of the dispute”). The definition from the Vādaviddhi is being compared in the paper with Vasubandhu’s ideas of perception in Abhidharmakośabhāṣya (“Encyclopedia of Abhidharma with the commentary”), and with Dignāga’s own definition of valid perception in the first part of his Pramāṇasamuccayavṛtti as well as in his Ālambanaparīkśavṛtti (“Investigation of the Object with the commentary”). The author puts forward the hypothesis that Dignāga criticizes the definition of perception in Vādaviddhi for the reason that it does not correspond to the teachings of Vasubandhu in his Abhidharmakośabhāṣya, to which he, Dignāga, referred earlier in his magnum opus. This helps Dignāga to justify his statement that Vasubandhu himself considered Vādaviddhi as not containing the essence of his teaching (asāra). In addition, the article reconstructs the logical sequence in Dignāga’s exegesis: he criticizes the Vādaviddhi definition from the representational standpoint of Sautrāntika school, by showing that it does not fulfill the function prescribed by Indian logic to definition, that of distinguishing perception from the classes of heterogeneous and homogeneous phenomena. Having proved the impossibility of moving further according to the “realistic logic” based on recognizing the existence of an external object, Dignāga interprets the Vādaviddhi’s definition in terms of linguistic philosophy, according to which the language refers not to external objects and not to the unique and private sensory experience (svalakṣaṇa-qualia), but to the general characteristics (sāmānya-lakṣaṇa), which are mental constructs (kalpanā). Keywords: Buddhism, linguistic philosophy, perception, theory of definition, consciousness, Vaibhashika, Sautrantika, Yogacara, Vasubandhu, Dignaga DOI: 10.21146/2074-5869-2018-23-2-103-117 Elizaveta A. Miroshnichenko. Talks about Lev N. Tolstoy: Reception of the Writer's Views in the Public Thought of Russia at the End of the 19th Century (Dedicated to the 190th Anniversary of the Great Russian Writer and Thinker) This article includes previously unpublished letters of Russian social thinkers such as N.N. Strakhov, E.M. Feoktistov, D.N. Tsertelev. These letters provide critical assessment of Lev N. Tolstoy’s teachings. The preface to publication includes the history of reception of Tolstoy’s moral and aesthetic philosophy by his contemporaries, as well as influence of his theory on the beliefs of Russian idealist philosopher D.N. Tsertelev. The author offers a rational reconstruction of the dialogue between two generations of thinkers representative of the 19th century – Lev N. Tolstoy and N.N. Strakhov, on the one hand, and D.N. Tsertelev, on the other. The main thesis of the paper: the “old” and the “new” generations of the 19th-century thinkers retained mutual interest and continuity in setting the problems and objectives of philosophy, despite the numerous worldview contradictions. Keywords: Russian philosophy of the nineteenth century, L.N. Tolstoy, N.N. Strakhov, D.N. Tsertelev, epistolary heritage, ethics, aesthetics DOI: 10.21146/2074-5869-2018-23-2-118-130 Reviews Nataliya A. Tatarenko. History of Philosophy in a Format of Lecture Notes (on Hegel G.W.F. Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829). Hrsg. von A.P. Olivier und A. Gethmann-Siefert. München: Wilhelm Fink, 2017. XXXI + 254 S.) Released last year, the book “G.W.F. Hegel. Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829)” in German is a publication of one of the student's manuskript of Hegel's lectures on aesthetics. Adolf Heimann was a student of Hegel in 1828/29. These notes open for us imaginary doors into the audience of the Berlin University, where Hegel read his fourth and final course on the philosophy of art. A distinctive feature of this course is a new structure of lectures in comparison with three previous courses. This three-part division was took by H.G. Hotho as the basis for the edited by him text “Lectures on Aesthetics”, included in the first collection of Hegel’s works. The content of that publication was mainly based on the lectures of 1823 and 1826. There are a number of differences between the analyzed published manuskript and the students' records of 1820/21, 1823 and 1826, as well as between the manuskript and the editorial version of H.G. Hotho. These features show that Hegel throughout all four series of Berlin lectures on the philosophy of art actively developed and revised the structure and content of aesthetics. But unfortunately this evidence of the permanent development was not taken into account by the first editor of Hegel's lectures on aesthetics. Keywords: G.W.F. Hegel, H.G. Hotho, philosophy of art, aesthetics, forms of art, idea of beauty, ideal DOI: 10.21146/2074-5869-2018-23-2-131-138 Alexander S. Tsygankov. On the Way to the Revival of Metaphysics: S.L. Frank and E. Coreth Readers are invited to review the monograph of the modern German researcher Oksana Nazarova “The problem of the renaissance and new foundation of metaphysics through the example of Christian philosophical tradition. Russian religious philosophy (Simon L. Frank) and German neosholastics (Emerich Coreth)”, which was published in 2017 in Munich. In the paper, the author offers a comparative analysis of the projects of a new, “post-dogmatic” metaphysics, which were developed in the philosophy of Frank and Coreth. This study addresses the problems of the cognitive-theoretical and ontological foundation of the renaissance of metaphysics, the methodological tools of the new metaphysics, as well as its anthropological component. O. Nazarova's book is based on the comparative analysis of Frank's religious philosophy and Coreth's neo-cholastic philosophy from the beginning to the end. This makes the study unique in its own way. Since earlier in the German reception of the heritage of Russian thinker, the comparison of Frank's philosophy with the Catholic theology of the 20th century was realized only fragmentarily and did not act as a fundamental one. Along with a deep and meaningful analysis of the metaphysical projects of both thinkers, this makes O. Nazarova's book relevant to anyone who is interested in the philosophical dialogue of Russia and Western Europe and is engaged in the work of Frank and Coreth. Keywords: the renaissance of metaphysics, post-Kantian philosophy, Christian philosophy, S.L. Frank, E. Coreth DOI: 10.21146/2074-5869-2018-23-2-139-147". History of Philosophy 23, № 2 (2018): 139–47. http://dx.doi.org/10.21146/2074-5869-2018-23-2-139-147.

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Hödl, Klaus. "Major Trends in the Historiography of European Ashkenazic Jews from the 1970s to the Present." Jewish History, August 23, 2021. http://dx.doi.org/10.1007/s10835-021-09414-2.

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AbstractThis article focuses on shifts in Jewish historiography of Ashkenazic Jews in Europe of the pre-modern period. It describes the denouement of traditional historiography— which generally assumes that more often than not Jews and non-Jews lived separate from one another—and compares it to two trends that I denominate exchange and interaction historiography that have gained momentum from the last third of the twentieth century. In contrast to scholars working in the traditional vein, exchange and interaction historians view Jews and non-Jews as interconnected and entangled. Exchange histo
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Goldberg, Helene. "KAMPEN FOR OVERLEVELSE: Demografisk bevidsthed og forestillinger om forbundethed i den israelsk-jødiske." Tidsskriftet Antropologi, no. 50 (December 1, 2004). http://dx.doi.org/10.7146/ta.v0i50.106933.

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To “be fruitful and multiply” is an imperative in Jewish law. Procreation has, therefore,
 a central place in Jewish religion and Jewish life. Since the state’s founding in 1948
 the Israeli government has conducted a pronatalist policy to increase the Jewish
 population by encouraging Jewish childbirth and immigration to Israel. The country
 leads the world with the number of fertility clinics per capita, and treatments are heavily
 subsidized by the national health insurance. The explanation that is given for the scale
 of fertility clinics and the progressive f
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Adler Goodfriend, Elaine. "The “Killer Wife” (Qatlanit) in Jewish Law: A Survey of Sources." Women in Judaism: A Multidisciplinary e-Journal 17, no. 1 (2020). http://dx.doi.org/10.33137/wij.v17i1.34942.

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This article traces the development of Jewish law regarding the qatlanit or “killer-wife,” a woman who was twice widowed. The Jewish law examines the dilemma whether she should be allowed to marry again because of the risk that she poses a mortal danger to men whom she marries. Fear of marrying a woman twice-widowed plays a role in the story of Tamar, but Genesis 38 makes it clear that it is God who is responsible for the deaths of Er and Onan, and not the innocent widow. The Talmud prohibits the marriage of a twice-widowed woman, and attributes the demise of her husbands not to any intention
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Bańkowska, Aleksandra. "Polish Partisan Formations during 1942–1944 in Jewish Testimonies." Zagłada Żydów. Studia i Materiały, December 1, 2008, 103–22. http://dx.doi.org/10.32927/zzsim.77.

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This article aims to present the picture of Polish partisans in the accounts of Jewish survivors, based on materials from the Archive of the Jewish Historical Institute. This texts discusses the following Polish underground military formations: the Home Army, Peasants' Battalions, socialist armed groups, the National Armed Forces and the People's Guard /Army (GL/AL). In her discussion of pro-independence armed formations, the author emphasises. the feeling of danger still present in those accounts, fear of death even from the partisans. The accounts mention a number of murders as well as diffi
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Admirand, Peter. "Following the Breadcrumbs: Jesus as Superfluous to Salvation? A Catholic Search." Studies in Christian-Jewish Relations 15, no. 1 (2020). http://dx.doi.org/10.6017/scjr.v15i1.12119.

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In this personal reflection and analysis, I, as a Catholic theologian, grapple with the haunting theological question of Jewish scholars, David Patterson and David Berger: Is Jesus, for Jews, “superfluous to salvation?” In light of major advances in Christian-Jewish relations and dialogue, most recently in the 2015 Vatican document, “The Gifts and Callings Are Irrevocable,” I seek to follow and assess where the (theologically rich) breadcrumbs lead me. Context and personal narrative become the first path as I trace how and why I reached their question—and my deep need to try to answer it, amid
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Droumpouki, Anna Maria. "Personal Experiences in Post-Shoah Greece: The Case of Isaak Menahem Rousso." Historein 18, no. 1 (2019). http://dx.doi.org/10.12681/historein.14391.

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In December 1971, twelve years after his first letter to the West German government, 73-year-old Isaak Menahem Rousso exclaimed: “I ask you, what did I do to you for you to destroy my wealth, my shops? You killed my parents, and now you want to pay me a pittance”? The article focuses on the individual struggle of a Jewish survivor to receive compensation from the Federal Republic of Germany, as can be traced in the personal archive of Isaak Menahem Rousso. It examines the numerous letters he sent to German officials during the 1960s and 1970s, documents and contextualises his feelings of despa
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Ryan, Fainche. ""Salvation is from the Jews" (Jn 4:22): Aquinas, God, and the People of God." Studies in Christian-Jewish Relations 5, no. 1 (2011). http://dx.doi.org/10.6017/scjr.v5i1.1555.

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Some believe that Pope Benedict XVI approaches interfaith relations more from the point of view of social, cultural and political cooperation than that of theological dialogue. This approach is deemed unsatisfactory by Daniel Madigan, an eminent speaker on interfaith matters. Madigan suggests that interreligious dialogue must be theological if it is to lead peoples of different faiths into deeper relationship with one another. This article will seek to illustrate the importance of this approach by a return to the thought of St Thomas Aquinas, considered by many to be the greatest medieval theo
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"Petru Negură, De la o “eliberare” la alta. Scriitorii basarabeni în primul an de putere sovetică (1940-1941): strategii de integrare și forme de încadrare / From a ‘Liberation’ to Another. The Bessarabian Writers During the First Year of Soviet Power (1940-1941): Integration Strategies and Forms of Exclusion." PLURAL. History, Culture, Society 3, no. 1 (2015): 67–89. http://dx.doi.org/10.37710/plural.v3i1_5.

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The dual aim of this article is, on the one hand, to identify Bessarabian writers’ individual and group rationale to stay in the territory occupied by the Soviet authorities after 28 June 1940 and, on the other hand, to analyse the institutional mechanisms set up by the Soviet authorities (namely the Moldovan Writers Union (MWU) and AgitProp) to integrate these writers into the Soviet cultural system. The three groups of Bessarabian writers remaining in the annexed territory (the ‘regionalists’ from Viaţa Basarabiei journal, the writers of Jewish origin and the formerly ‘underground’ (pro-Comm
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Ellens, J. Harold. "That tough guy from Nazareth: A psychological assessment of Jesus." HTS Teologiese Studies / Theological Studies 70, no. 1 (2014). http://dx.doi.org/10.4102/hts.v70i1.2059.

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Christmas gives us that ’sweet little Jesus Boy’ and Lent follows that with the ‘gentle Jesus, meek and mild.’ He was neither of those. In point of fact, he was the ‘tough guy from Nazareth.’ He was consistently abrasive, if not abusive, to his mother (Lk 2:49; Jn 2:4; Mt 12:48) and aggressively hard on males, particularly those in authority. In Mark 8 he cursed and damned Peter for failing to get Jesus’ esoteric definition of Messiah correct. Nobody else understood it either. Jesus had made it up himself and not adequately explained it to anybody until then. He called the religious authoritie
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Cunningham, Philip A., and Mark D. Nanos. "Implications of Paul's Hopes for the End of Days for Jews and Christians Today: A Critical Re-evaluation of the Evidence." Studies in Christian-Jewish Relations 9, no. 1 (2014). http://dx.doi.org/10.6017/scjr.v9i1.5793.

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In the past decade or so, Paul’s ideas about the eschaton as expressed in Romans 11 have been invoked in a lively discussion about why the Catholic Church today does not organize campaigns to convert Jews to Christianity. Particularly important have been his words about “the full number of the Gentiles.” This essay asks if Paul’s letters require, or support as most appropriate today, a triumphal Christian expectation that at the end of days Jews will inevitably admit that they had been wrong all along in saying “no” to the Christian proclamation of the Gospel. It suggests that a crucial factor
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Basbeth, Ferryal, and Qomariyah Sachrowardi. "Ethical challenges of expert witness on sexual violence in Islamic perspective." International Journal of Ethics, Trauma & Victimology 1, no. 2 (2015). http://dx.doi.org/10.18099/ijetv.v1i2.6814.

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Cases of sexual violence are often difficult to prove. Modern litigation often involves experts. Qualifications of the expert is usually determined by the judge, not regulated by law, required knowledge, skill, experience, training, competence and authority is determined by the judge. Lawyers often require someone with technical expertise to explain the material or background of this case. However, the use of experts also raises a number of ethical issues, and interesting to note that the court did not consider the ethical rules of the expert witness. Qualifications and attitudes required an h
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Goodman, Mark, Shane Warren, Robyn Jolly, and Maggie Norton. "The Role of the Media in the Propagation of the Terrorist Agenda." IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 3, no. 2 (2016). http://dx.doi.org/10.21013/jmss.v3.n2.p12.

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The thesis of this paper is that jihadists are using terror as a propaganda weapon to create a high level of fear among the public around the world, a level above the actual threat. We believe the media and national leaders enhance the effectiveness of the jihadists' propaganda in the ways they present terror attacks. Previous research indicates that horrific events, whether created by humans or the result of nature, leave a lasting psychological impact on the victims. We show a psychological link by victims of the Mumbai attack seven years ago and the Paris attacks in November of 2015. We arg
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Luckhurst, Mary, and Jen Rae. "Diversity Agendas in Australian Stand-Up Comedy." M/C Journal 19, no. 4 (2016). http://dx.doi.org/10.5204/mcj.1149.

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Stand-up is a global phenomenon. It is Australia’s most significant form of advocatorial theatre and a major platform for challenging stigma and prejudice. In the twenty-first century, Australian stand-up is transforming into a more culturally diverse form and extending the spectrum of material addressing human rights. Since the 1980s Australian stand-up routines have moved beyond the old colonial targets of England and America, and Indigenous comics such as Kevin Kopinyeri, Andy Saunders, and Shiralee Hood have gained an established following. Additionally, the turn to Asia is evident not jus
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