Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

Amid a global zeitgeist of impending catastrophe, this book explores the culture of fear so prevalent in today's politics, economic climate, and religious extremism. The authors of this collection argue that the lens of catastrophe through which so many of today's issues are examined distorts understanding of the dynamics at the heart of numerous problems, such as global warming, ultimately halting progress and transformation. Arguing that catastrophic thinking results in paralysis or reactionary politics, the authors posit that the myths of 2012 have negative affects across the political spectrum and urge activists not to give up their beliefs and instead focus on working on issues now instead of waiting until society has ended and needs to be rebuilt.

This important new study examines the market trade of medieval England from a new perspective, by providing a wide-ranging critique of the moral and legal imperatives that underpinned retail trade. James Davis shows how market-goers were influenced not only by practical and economic considerations of price, quality, supply and demand, but also by the moral and cultural environment within which such deals were conducted. This book draws on a broad range of cross-disciplinary evidence, from the literary works of William Langland and the sermons of medieval preachers, to state, civic and guild laws, Davis scrutinises everyday market behaviour through case studies of small and large towns, using the evidence of manor and borough courts. From these varied sources, Davis teases out the complex relationship between morality, law and practice and demonstrates that even the influence of contemporary Christian ideology was not necessarily incompatible with efficient and profitable everyday commerce.

In Matthew 5:38-42, Jesus overrides the Old Testament teaching of 'an eye for eye and a tooth for a tooth' - the Lex Talionis law - and commands his disciples to turn the other cheek. James Davis asks how Jesus' teaching in this instance relates to the Old Testament talionic commands, how it relates to New Testament era Judaism and what Jesus required from his disciples and the church. Based on the Old Testament texts such as Leviticus 24, Exodus 22 and Deuteronomy 19, a strong case can be made that the Lex Talionis law was understood to have a literal application there are several texts that text of Leviticus 24 provides the strongest case that a literal and judicial application. However, by the second century AD and later, Jewish rabbinic leadership was essentially unified that the OT did not require a literal talion, but that financial penalties could be substituted in court matters. Yet there is evidence from Philo, Rabbi Eliezer and Josephus that in the first century AD the application of literal talion in judicial matters was a major and viable Jewish viewpoint at the time of Jesus. Jesus instruction represents a different perspective from the OT lex talionis texts and also, possibly, from the Judaism of his time. Jesus commands the general principle of not retaliation against the evil person and intended this teaching to be concretely applied, as borne out in his own life. JSNTS