Written to commemorate the National Congress on Teacher Education in the United States, this book describes the Congress' deliberations on questions of policy, practice and research regarding teacher preparation.

Written to commemorate the National Congress on Teacher Education in the United States, this book describes the Congress' deliberations on questions of policy, practice and research regarding teacher preparation.

Jewish art has always been with us, but so has a broader canvas of Jewish imaginings: in thought, in emotion, in text, and in ritual practice. Imagining the Jewish God was there in the beginning, as it were, engraved and embedded in the ways Jews lived and responded to their God. This book attempts to give voice to these diverse imaginings of the Jewish God, and offers these collected essays and poems as a living text meant to provoke a substantive and nourishing dialogue. A responsive, living covenant lies at the heart of this book-a covenantal reciprocity that actively engages the dynamics of Jewish thinking and acting in dialogue with God. The contributors to this volume are committed to this form of textual reasoning, even as they all move us beyond the "text" as foundational for the imagined "people of the book." That people, we submit, lives and breathes in and beyond the texts of poetry, narrative, sacred literature, film, and graphic mediums. We imagine the Jewish people, and the covenant they respond to, as provocative intimations of the divine. The essays in this volume seek to draw these vocal intimations out so that we can all hear their resonant call.

Thinking Jewish Culture in America argues that Jewish thought extends our awareness and deepens the complexity of American Jewish culture. This volume stretches the disciplinary boundaries of Jewish thought so that it can productively engage expanding arenas of culture by drawing Jewish thought into the orbit of cultural studies. The eleven contributors to Thinking Jewish Cultures, together with Chancellor Arnold Eisen s postscript, position Jewish thought within the dynamics and possibilities of contemporary Jewish culture. These diverse essays in Jewish thought re-imagine cultural space as a public and sometimes contested performance of Jewish identity, and they each seek to re-enliven that space with reflective accounts of cultural meaning. How do Jews imagine themselves as embodied actors in America? Do cultural obligations limit or expand notions of the self? How should we imagine Jewish thought as a cultural performance? What notions of peoplehood might sustain a vibrant Jewish collectivity in a globalized economy? How do programs in Jewish studies work within the academy? These and other questions engage both Jewish thought and culture, opening space for theoretical works to broaden the range of cultural studies, and to deepen our understanding of Jewish cultural dynamics. Thinking Jewish Culture is a work about Jewish cultural identity reflected through literature, visual arts, philosophy, and theology. But it is more than a mere reflection of cultural patterns and choices: the argument pursued throughout Thinking Jewish Culture is that reflective sources help produce the very cultural meanings and performances they purport to analyze.

Rising calls in both the United States and abroad for theologizing national agendas have renewed examinations about whether liberal states can accommodate such programs without either endangering citizens' rights or trivializing religious concerns. Conventional wisdom suggests that theology is necessarily unfriendly to the liberal state, but neither philosophical analysis nor empirical argument has convincingly established that conclusion. Examining the problem from a variety of perspectives including law, philosophy, history, political theory, and religious studies, the essays in Theology and the Soul of the Liberal State suggest the possibilities for and limits on what theological reflection might contribute to liberal polities across the globe. Theology and the Soul of the Liberal State develops these issues under five headings. Part One explores "The Nature of Religious Argument" as it can inflect discussions of public policy, political theory, jurisprudence, and education. Part Two, "Theologies of the Marketplace," notes that theology can by turns be highly critical, neutral, or even inordinately supportive of market operations. Part Three, "European Perspectives," reviews and develops arguments from Abraham Kuyper, Karl Barth, and French post-modernists concerning how one might integrate theological discourse into the public sphere. Part Four offers Israel, Pakistan and Tibet as "Asian Perspectives" on how theology may comport with liberalism in recently created states (or, in the last case, a diasporic government-in-exile) where powerful religious constituencies make "secular" civil action extremely problematic. Finally, Part V, "Religion and Terror," probes the vexed relationship between conceptions of divine and human justice, where the imperatives of theology and state confront each other most nakedly. Collectively, Theology and the Soul of the Liberal State suggests that the liberal state cannot keep theology out of public discourse and may even benefit from its intervention,

Rising calls in both the United States and abroad for theologizing national agendas have renewed examinations about whether liberal states can accommodate such programs without either endangering citizens' rights or trivializing religious concerns. Conventional wisdom suggests that theology is necessarily unfriendly to the liberal state, but neither philosophical analysis nor empirical argument has convincingly established that conclusion. Examining the problem from a variety of perspectives including law, philosophy, history, political theory, and religious studies, the essays in Theology and the Soul of the Liberal State suggest the possibilities for and limits on what theological reflection might contribute to liberal polities across the globe. Theology and the Soul of the Liberal State develops these issues under five headings. Part One explores 'The Nature of Religious Argument' as it can inflect discussions of public policy, political theory, jurisprudence, and education. Part Two, 'Theologies of the Marketplace, ' notes that theology can by turns be highly critical, neutral, or even inordinately supportive of market operations. Part Three, 'European Perspectives, ' reviews and develops arguments from Abraham Kuyper, Karl Barth, and French post-modernists concerning how one might integrate theological discourse into the public sphere. Part Four offers Israel, Pakistan and Tibet as 'Asian Perspectives' on how theology may comport with liberalism in recently created states (or, in the last case, a diasporic government-in-exile) where powerful religious constituencies make 'secular' civil action extremely problematic. Finally, Part V, 'Religion and Terror, ' probes the vexed relationship between conceptions of divine and human justice, where the imperatives of theology and state confront each other most nakedly. Collectively, Theology and the Soul of the Liberal State suggests that the liberal state cannot keep theology out of public discourse and may even benefit from its intervention, but that their intersection, if potentially beneficial, is always fraugh