Traces the gradual opening of university education in Germany to Jews, its significance for assimilation to the bourgeoisie, and the legal restrictions that nonetheless barred Jewish graduates from most professional careers. For centuries Jews in Germany were denied full rights and excluded from gentile society. At the same time, Jewish law restricted scholarship to exegesis of the Talmud. But from the late seventeenth century onward, as German universities progressively opened their doors to them, many Jews turned toward university studies. This process accelerated around 1800 once education (Bildung) assumed a central role for social ascent among the so-called Bildungsburgertum (cultural bourgeoisie). Many Jews sought to benefit from the professional and social opportunities that university attendance enabled, but they soon discovered that while the state encouraged education as a means of the "moral improvement" of the Jews, it was unwilling to concede them the right to professional careers. Alienated from their ancestral religion and unwilling or unable to return to trading occupations, academized Jews often found themselves leading precarious existences. Many joined the struggle for emancipation or took up the reform of Judaism. Now available in English translation for the first time, Monika Richarz's classic study addresses the far-reaching transformation of German Jewry under the impact of university education. It traces the secularization of Jewish education, the significance of academic education for social assimilation, and the loss of Jewish solidarity with increasing acculturation and emancipation.

Duns Scotus's Doctrine of Categories and Meaning is a key text for the origins of Martin Heidegger's concept of "facticity." Originally submitted as a postdoctoral thesis in 1915, it focuses on the 13th-century philosopher-theologian John Duns Scotus. Heidegger first analyzes Scotus's doctrine of categories, then offers a meticulous explanation of the Grammatica Speculativa, a work of medieval grammar now known to be authored by the Modist grammarian Thomas of Erfurt. Taken together, these investigations represent an early foray into Heidegger's lifelong philosophical concerns, "the question of being in the guise of the problem of categories and the question of language in the guise of the doctrine of meaning." This new and unique translation of one of Heidegger's earliest works offers an important look at his early thinking before the question of being became his central concern and will appeal to readers exploring Heidegger's philosophical development, medieval philosophy, phenomenological interpretations of the history of philosophy, and the philosophy of language.

The Nay Science offers a new perspective on the problem of scientific method in the human sciences. Taking German Indological scholarship on the Mahabharata and the Bhagavadgita as their example, Adluri and Bagchee develop a critique of the modern valorization of method over truth in the humanities.
The authors show how, from its origins in eighteenth-century Neo-Protestantism onwards, the critical method was used as a way of making theological claims against rival philosophical and/or religious traditions. Via discussions of German Romanticism, the pantheism controversy, scientific positivism, and empiricism, they show how theological concerns dominated German scholarship on the Indian texts. Indology functions as a test case for wider concerns: the rise of historicism, the displacement of philosophical concerns from thinking, and the belief in the ability of a technical method to produce truth.
Based on the historical evidence of the first part of the book, Adluri and Bagchee make a case in the second part for going beyond both the critical pretensions of modern academic scholarship and and the objections of its post-structuralist or post-Orientalist critics. By contrasting German Indology with Plato's concern for virtue and Gandhi's focus on praxis, the authors argue for a conception of the humanities as a dialogue between the ancients and moderns and between eastern and western cultures.