La fórmula de la doma clásica fue publicada por primera vez en inglés en 1980 y desde entonces ha sido objeto de una demanda constante. Aparece ahora en castellano, también por primera vez, la traducción de la cuarta edición inglesa, completamente revisada y ampliada, y se presenta en el mismo formato claro y sencillo que ha contribuido a convertirlo en uno de los libros de doma clásica más populares y ampliamente citados. Basado en los principios de la escuela clásica, el autor trata los aspectos estéticos y prácticos de la equitación y del entrenamiento, para animar a cualquier jinete, sea profesional o aficionado, a conseguir el máximo placer y rendimiento de su equitación y de sus caballos. El texto de Erik Herbermann está iluminado por su profundo conocimiento y amor a los caballos. El libro está generosamente ilustrado con fotografías del autor montando y entrenando caballos de todos los niveles. Como profesor, Erik Herbermann se ha ganado el reconocimiento y el respeto de todos por su constante dedicación a la difusión de los ideales clásicos. Ha dedicado la mayor parte de su tiempo a impartir conferencias, a enseñar y a dirigir clinics por todo el mundo, y es autor de numerosos artículos aparecidos en variedad de publicaciones en los Estados Unidos, Holanda y Canadá

Although today Luis Palés Matos is virtually unknown to most American readers, the eminent U.S. poet and writer William Carlos Williams once praised his younger contemporary as "one of the most important poets out of Latin America." Palés Matos was a native, and lifelong resident, of Puerto Rico. Though he was not black, he became one of the Caribbeans leading advocates of poesía negra (black poetry). His landmark 1937 collection Tuntún de Pasa y Grifería: Poesía Afro-Antillana (Tom-Tom of Kinky Hair and Black Things: Afro-Caribbean Poetry) joyously celebrated the African aspects and sources of Puerto Ricos culture and influenced later generations of writers throughout the Western hemisphere. Translator Julio Marzán has selected the best of Palés Matoss poems from throughout his career, among them "Prelude in Boricua," "Danza Negra," "Buccaneer Winds," and "Elegy on the Duke of Marmalade." He also provides a helpful glossary of obscure terms and an introduction that locates Palés Matos in the broader cultural context of his contemporaries and poetic influences including such North American poets as Walt Whitman, Edgar Allan Poe, and Vachel Lindsay.

In recent decades, reception history has become an increasingly important and controversial topic of discussion in biblical studies. Rather than attempting to recover the original meaning of biblical texts, reception history focuses on exploring the history of interpretation. In doing so it locates the dominant historical-critical scholarly paradigm within the history of interpretation, rather than over and above it. At the same time, the breadth of material and hermeneutical issues that reception history engages with questions any narrow understanding of the history of the Bible and its effects on faith communities. The challenge that reception history faces is to explore tradition without either reducing its meaning to what faith communities think is important, or merely offering anthologies of interesting historical interpretations. This major new handbook addresses these matters by presenting reception history as an enterprise (not a method) that questions and understands tradition afresh. The Oxford Handbook of the Reception History of the Bible consciously allows for the interplay of the traditional and the new through a two-part structure. Part I comprises a set of essays surveying the outline, form, and content of twelve key biblical books that have been influential in the history of interpretation. Part II offers a series of in-depth case studies of the interpretation of particular key biblical passages or books with due regard for the specificity of their social, cultural or aesthetic context. These case studies span two millennia of interpretation by readers with widely differing perspectives. Some are at the level of a group response (from Gnostic readings of Genesis, to Post-Holocaust Jewish interpretations of Job); others examine individual approaches to texts (such as Augustine and Pelagius on Romans, or Gandhi on the Sermon on the Mount). Several chapters examine historical moments, such as the 1860 debate over Genesis and evolution, while others look to wider themes such as non-violence or millenarianism. Further chapters study in detail the works of popular figures who have used the Bible to provide inspiration for their creativity, from Dante and Handel, to Bob Dylan and Dan Brown.

What is the place of Jews in medieval Christian societies? in the ninetheenth and early twentieth centuries, this question was largely confined to Jewish scholars, and the academic debates where inseparable from the upheavels of the lives of contemporary European Jews.

Aby M. Warburg (1866-1929) is recognized not only as one of the century's preeminent art and renaissance historians but also as a founder of twentieth-century methods in iconology and cultural studies in general. Warburg's 1923 lecture, first published in German in 1988 and now available in the first complete English translation, offers at once a window on his career, a formative statement of his cultural history of modernity, and a document in the ethnography of the American Southwest. This edition includes thirty-nine photographs, many of them originally presented as slides with the speech, and a rich interpretive essay by the translator. The presentation grew out of Warburg's 1895 encounter with the Hopi Indians, an experience he claimed generated his theory of the Renaissance. In this powerfully written piece, Warburg investigates the relationships among ethnography, iconography, and cultural studies to develop a multicultural history of modernity. As an independent scholar in Hamburg, Warburg led the intellectual circle that included Erwin Panofsky and Ernst Cassirer, pioneers in the investigation of cultural history through the analysis of visual art and the interpretation of symbols. When Warburg wrote this exposition, however, he was a mental patient in a Kreuzlingen sanatorium. Warburg's vulnerable state of mind lends urgency and passion to his discussion of human rationality and cultural demons.