This book is concerned with the aporias, or impasses, of forgiveness, especially in relation to the legacy of the crimes against humanity perpetrated by the Nazis and their collaborators during World War II. Banki argues that, while forgiveness of the Holocaust is and will remain impossible, we cannot rest upon that impossibility. Rather, the impossibility of forgiveness must be thought in another way. In an epoch of "worldwidization," we may not be able simply to escape the violence of scenes and rhetoric that repeatedly portray apology, reconciliation, and forgiveness as accomplishable acts. Accompanied by Jacques Derrida's thought of forgiveness of the unforgivable, and its elaboration in relation to crimes against humanity, the book undertakes close readings of literary, philosophical, and cinematic texts by Simon Wiesenthal, Jean Amery, Vladimir Jankelevitch, Robert Antelme and Eva Mozes Kor. These texts contend with the idea that the crimes of the Nazis are inexpiable, that they lie beyond any possible atonement or repair. Banki argues that the juridical concept of crimes against humanity calls for a thought of forgiveness-one that would not imply closure of the infinite wounds of the past. How could such a forgiveness be thought or dreamed? Banki shows that if today we cannot simply escape the "worldwidization" of forgiveness, then it is necessary to rethink what forgiveness is, the conditions under which it supposedly takes place, and especially its relation to justice.

Rabbi, writer, teacher, activist, and organizer, Marc H. Tanenbaum was for more than three generations at the center of the struggle for religious understanding and human rights. As a pioneer in ecumenical dialogue, Tanenbaum left an inedible mark on many communities of faith.This rich collection of Tanenbaum's most influential writings underscores his contributions to civil and human rights, international affairs and-above all-the development of Jewish-Christian understanding and mutual respect. Special features of this book include a biographical essay and introductions to the major issues and the essays.

Two naturally produced in vivo affinity resin substitutes have been combined with a self-cleaving tag to develop two novel affinity-based purification technologies. The first resin alternative is polyhydroxybutyrate (PHB) granules and the second is elastin-like polypeptides (ELP). An engineered tripartite protein fusion is expressed in E. coli and purified through simple centrifugation. The intein self-cleaving tag then releases the target protein with a mild pH shift. The two systems have been successfully used at laboratory scale to purify more than a dozen proteins varying in size, complexity and activity, demonstrating the proof of principle, high purity and yield attainable. Hence, the cost associated with purification of recombinant proteins is reduced significantly to effectively that of just the culture medium. It is expected that this combination of improved economics and simplicity will constitute a significant breakthrough in both large-scale production of purified proteins and enzymes as well as high-throughput proteomics studies.

"[The Unborn] is truly one of the most original developments in the entire history of Zen thought."
--D. T. Suzuki

In 1633, at age eleven, Bankei Yotaku was banished from his family's home because of his consuming engagement with the Confucian texts that all schoolboys were required to copy and recite. Using a hut in the nearby hills, he wrote the word Shugyo-an, or "practice hermitage," on a plank of wood, propped it up beside the entrance, and settled down to devote himself to his own clarification of "bright virtue."

He finally turned to Zen and, after fourteen years of incredible hardship, achieved a decisive enlightenment, whereupon the Rinzai priest traveled unceasingly to the temples and monasteries of Japan, sharing what he'd learned.
"What I teach in these talks of mine is the Unborn Buddha-mind of illuminative wisdom, nothing else. Everyone is endowed with this Buddha-mind, only they don't know it." Casting aside the traditional aristocratic style of his contemporaries, he offered his teachings in the common language of the people. His style recalls the genius and simplicity of the great Chinese Zen masters of the T'ang dynasty.

This revised and expanded edition contains many talks and dialogues not included in the original 1984 volume.

Emerging Trends in Third-Generation Holocaust Literature offers fresh approaches to understanding how grandchildren of Holocaust survivors and perpetrators treat their traumatic legacies. The contributors to this volume present a two-fold perspective: that the past continues to live in the lives of the third-generation and that artistic responses to trauma assume a variety of genres, including film, graphic novels, and literature. This generation is acculturated yet set apart from their peers by virtue of their traumatic inheritance. The chapters raise several key questions: How is it possible to negotiate the difference between what Daniel Mendelson terms proximity and distance? How can the post-memorial generation both be faithful to Holocaust memory and embrace a message of hope? Can this generation play a constructive educational role? And, finally, why should society care? At a time when the lessons and legacies of Auschwitz are either banalized or under assault, the authors in this volume have a message which ideally should serve to morally center those who live after the event.

Edith Stein's murder at Auschwitz is a topic of intense controversy among members of the Jewish and Catholic faiths. Some observers, both Jews and Christians, insist that Stein was sent to the gas chambers because of her Jewish heritage and faith, and that it would be inappropriate to declare her a saint in the Christian religious tradition. Yet, others of both faiths find in Stein a healing symbol for our time of the atrocities committed against Jews in Christian nations during World War II. In this volume, members of the Jewish and Christian religious traditions speak to this deeply divided debate.