In the public sphere, it is often assumed that acts of violence carried out by Muslims are inspired by their religious commitment and encouraged by the Qur'an. Some people express similar concerns about the scriptures and actions of Christians and Jews. Might they be right? What role do scriptural texts play in motivating and justifying violence in these three traditions? Scripture and Violence explores the complex relationship between scriptural texts and real-world acts of violence. A variety of issues are addressed, including the prevalent modern tendency to express more concern about other people's texts and violence than one's own, to treat interpretation and application of scriptural passages as self-evident, and to assume that the actions of religious people are directly motivated by what they read in scriptures. Contributions come from a diverse group of scholars of Islam, Judaism, and Christianity with varying perspectives on the issues. Highlighting the complex relationship between texts and human actions, this is an essential read for students and academics studying religion and violence, Abrahamic religions, or scriptural interpretation. Scripture and Violence will also be of interest to researchers working on religion and politics, sociology and anthropology of religion, socio-political approaches to scriptural texts, and issues surrounding religion, secularity, and the public sphere. This volume could also form a basis for discussions in churches, synagogues, mosques, interfaith settings, and government agencies. The editors of Scripture and Violence have also set up a website including lesson plans/discussion guides for the different chapters in the book, available here: https://www.scriptureandviolence.org/scripture-and-violence-book-and-chapter-discussion-guides

In the public sphere, it is often assumed that acts of violence carried out by Muslims are inspired by their religious commitment and encouraged by the Qur'an. Some people express similar concerns about the scriptures and actions of Christians and Jews. Might they be right? What role do scriptural texts play in motivating and justifying violence in these three traditions? Scripture and Violence explores the complex relationship between scriptural texts and real-world acts of violence. A variety of issues are addressed, including the prevalent modern tendency to express more concern about other people's texts and violence than one's own, to treat interpretation and application of scriptural passages as self-evident, and to assume that the actions of religious people are directly motivated by what they read in scriptures. Contributions come from a diverse group of scholars of Islam, Judaism, and Christianity with varying perspectives on the issues. Highlighting the complex relationship between texts and human actions, this is an essential read for students and academics studying religion and violence, Abrahamic religions, or scriptural interpretation. Scripture and Violence will also be of interest to researchers working on religion and politics, sociology and anthropology of religion, socio-political approaches to scriptural texts, and issues surrounding religion, secularity, and the public sphere. This volume could also form a basis for discussions in churches, synagogues, mosques, interfaith settings, and government agencies. The editors of Scripture and Violence have also set up a website including lesson plans/discussion guides for the different chapters in the book, available here: https://www.scriptureandviolence.org/scripture-and-violence-book-and-chapter-discussion-guides

This volume is the first-ever collection of essays devoted to the Lurianic concept of tsimtsum. It contains eighteen studies in philosophy, theology, and intellectual history, which demonstrate the historical development of this notion and its evolving meaning: from the Hebrew Bible and the classical midrashic collections, through Kabbalah, Isaac Luria himself and his disciples, up to modernity (ranging from Spinoza, Boehme, Leibniz, Newton, Schelling, and Hegel to Scholem, Rosenzweig, Heidegger, Benjamin, Adorno, Horkheimer, Levinas, Jonas, Moltmann, and Derrida).

As one of the most successful educational enterprises in American history, the residential liberal arts college has long been emulated across all spectrums of undergraduate education in the United States and increasingly around the world. These schools are characterized by broad-based curricula, small class size, and interaction between students and faculty. Aimed at developing students' intellectual literacy and critical-thinking skills rather than specific professional preparation, the value proposition made by these colleges has recently come under intense pressure. Remaking College brings together a distinguished group of higher education leaders to define the American liberal arts model, to describe the challenges these institutions face, and to propose sustainable solutions. These essays elucidate the shifting economic and financial models for liberal arts colleges and consider the opportunities afforded by technology, globalism, and intercollegiate cooperative models. By exploring new ideas, offering bold proposals, and identifying emerging lessons, the authors consider the unique position these schools can play in their communities and in the larger world.

As one of the most successful educational enterprises in American history, the residential liberal arts college has long been emulated across all spectrums of undergraduate education in the United States and increasingly around the world. These schools are characterized by broad-based curricula, small class size, and interaction between students and faculty. Aimed at developing students' intellectual literacy and critical-thinking skills rather than specific professional preparation, the value proposition made by these colleges has recently come under intense pressure. Remaking College brings together a distinguished group of higher education leaders to define the American liberal arts model, to describe the challenges these institutions face, and to propose sustainable solutions. These essays elucidate the shifting economic and financial models for liberal arts colleges and consider the opportunities afforded by technology, globalism, and intercollegiate cooperative models. By exploring new ideas, offering bold proposals, and identifying emerging lessons, the authors consider the unique position these schools can play in their communities and in the larger world.

In That Time tells the story of the American experience in Vietnam through the life of Michael O'Donnell, a promising young poet who became a soldier and helicopter pilot in Vietnam. O'Donnell wrote with great sensitivity and poetic force about his world and especially the war that was slowly engulfing him and his most well-known poem is still frequently cited and reproduced. Nominated for the Congressional Medal of Honour, O'Donnell never fired a shot in Vietnam. During an ill-fated attempt to rescue fellow soldiers, O'Donnell's helicopter was shot down in the jungles of Cambodia where he and his crew remained missing for almost 30 years. In telling O'Donnell's story, In That Time also tells the stories of those around him, both famous and ordinary, who helped to shape the events of the time and who were themselves shaped by them. The book is both a powerful personal story and a compelling, universal one about how America lost its way in the 1960s.

A powerful reflection on the universal art museum, considering the values critical to its history and anticipating its evolving place in our cultural future Art museums have played a vital role in our culture, drawing on Enlightenment ideals in shaping ideas, advancing learning, fostering community, and providing spaces of beauty and permanence. In this thoughtful and often personal volume, Daniel H. Weiss contemplates the idea of the universal art museum alongside broad considerations about the role of art in society and what defines a cultural experience. The future of art museums is far from secure, and Weiss reflects on many of the difficulties these institutions face, from their financial health to their collecting practices to the audiences they engage to ensuring freedom of expression on the part of artists and curators. In grappling with these challenges, Weiss sees a solution in shared governance. His tone is one of optimism as he looks to a future where the museum will serve a greater public while continuing to be a steward of culture and a place of discovery, discourse, inspiration, and pleasure. This poignant questioning and affirmation of the museum explores our enduring values while embracing the need for change in a rapidly evolving world.

During the First Crusade launched in 1095, thousands of Europeans fought to liberate Jerusalem from the Seljuk Turks. By 1099, they had succeeded, and in the decades that followed, Franks settled in the newly conquered territory, creating a rich intellectual and cultural life. They wrote poetry and histories of their experiences, erected churches and castles, and commissioned illuminated manuscripts, frescoes, sculpture, and more. The majority of the crusaders and settlers were French, so the art and culture of France were of abiding importance to them. But the settlers did not merely transfer French artistic forms to the Levant; they also incorporated ideas and images from Byzantine and Islamic neighbors.

In "France and the Holy Land," Daniel H. Weiss and Lisa Mahoney bring together leading scholars from a variety of disciplines to shed light on the many aspects of this Frankish crusader culture. The authors examine the art, poetry, and architecture of crusader Paris, look at the imprint the Frankish settlers left on the Levant, and explore cultural exchange between the Franks and both Byzantines and Muslims.

Although the crusaders' struggle to hold the occupied lands was ultimately futile, their stay in the Levant produced a unique and fascinating intellectual and cultural flowering that was neither Western nor Middle Eastern, but a distinctive melange of both. These thoughtful, provocative essays from prominent medievalists profoundly broaden and deepen our understanding of this significant historical period.

Contributors: Annemarie Weyl Carr, Southern Methodist University; Rebecca W. Corrie, Bates College; Anthony Cutler, Pennsylvania State University; Anne Derbes, Hood College; Jaroslav Folda, University of North Carolina, Chapel Hill; David Jacoby, Hebrew University, Jerusalem; Bianca Kuhnel, Hebrew University, Jerusalem; Gustav Kuhnel, Tel Aviv University; Stephen G. Nichols, The Johns Hopkins University; Robert Ousterhout, University of Illinois, Urbana-Champaign; Scott Redford, Georgetown University; Jonathan Riley-Smith, University of Cambridge; Mark Sandona, Hood College

Hermann Cohen (1842-1918) is widely regarded as the most influential representative of twentieth-century Jewish philosophy, and his Religion of Reason is often described as one of the most significant attempts to wrestle with the competing claims of philosophy and the Jewish religious tradition since Maimonides' Guide of the Perplexed. Nevertheless, Cohen has often been treated merely as an historical precursor to later Jewish thinkers like Buber, Rosenzweig, and Levinas. Daniel H. Weiss offers an insightful new reading of Religion of Reason, arguing that the style and method of Cohen's final work have long been fundamentally misunderstood. Previous readers, puzzled by the seemingly incompatible perspectives within Religion of Reason, have tended either to uphold one or another of the text's 'voices' or to criticize the text for intellectual incoherence. Weiss demonstrates that the multiplicity of Cohen's text is an essential element of its rational and communicative purposes. Drawing upon Kierkegaard as a theorist of indirect communication, he shows how Cohen combines the 'incompatible voices' of philosophy and of Scripture in order to convey religious and ethical ideas-such as the unique God, the other as You, and the messianic future-that would be distorted in a fully consistent, single-voiced mode of thought and communication. While focusing on the details and style of Cohen's text, Paradox and the Prophets also explores the broader philosophical claim that Religion of Reason, far from representing an outdated mode of thought, serves as a model for contemporary efforts to reason about religion and ethics.