Judith Butler follows Edward Said’s late suggestion that through a consideration of Palestinian dispossession in relation to Jewish diasporic traditions a new ethos can be forged for a one-state solution. Butler engages Jewish philosophical positions to articulate a critique of political Zionism and its practices of illegitimate state violence, nationalism, and state-sponsored racism. At the same time, she moves beyond communitarian frameworks, including Jewish ones, that fail to arrive at a radical democratic notion of political cohabitation. Butler engages thinkers such as Edward Said, Emmanuel Levinas, Hannah Arendt, Primo Levi, Martin Buber, Walter Benjamin, and Mahmoud Darwish as she articulates a new political ethic. In her view, it is as important to dispute Israel’s claim to represent the Jewish people as it is to show that a narrowly Jewish framework cannot suffice as a basis for an ultimate critique of Zionism. She promotes an ethical position in which the obligations of cohabitation do not derive from cultural sameness but from the unchosen character of social plurality. Recovering the arguments of Jewish thinkers who offered criticisms of Zionism or whose work could be used for such a purpose, Butler disputes the specific charge of anti-Semitic self-hatred often leveled against Jewish critiques of Israel. Her political ethic relies on a vision of cohabitation that thinks anew about binationalism and exposes the limits of a communitarian framework to overcome the colonial legacy of Zionism. Her own engagements with Edward Said and Mahmoud Darwish form an important point of departure and conclusion for her engagement with some key forms of thought derived in part from Jewish resources, but always in relation to the non-Jew. Butler considers the rights of the dispossessed, the necessity of plural cohabitation, and the dangers of arbitrary state violence, showing how they can be extended to a critique of Zionism, even when that is not their explicit aim. She revisits and affirms Edward Said’s late proposals for a one-state solution within the ethos of binationalism. Butler’s startling suggestion: Jewish ethics not only demand a critique of Zionism, but must transcend its exclusive Jewishness in order to realize the ethical and political ideals of living together in radical democracy.

Parting Ways explores the emergence of new end-of-life rituals in America that celebrate the dying and reinvent the roles of family and community at the deathbed. Denise Carson contrasts her father’s passing in the 1980s, governed by the structures of institutionalized death, with her mother’s death some two decades later. Carson’s moving account of her mother’s dying at home vividly portrays a ceremonial farewell known as a living wake, showing how it closed the gap between social and biological death while opening the door for family and friends to reminisce with her mother. Carson also investigates a variety of solutions--living funerals, oral ethical wills, and home funerals--that revise the impending death scenario. Integrating the profoundly personal with the objectively historical, Parting Ways calls for an "end of life revolution" to change the way of death in America.

Since the 1930s, philosophy has been divided into two camps: the analytic tradition which prevails in the Anglophone world and the continental tradition which holds sway over the European continent. A Parting of the Ways looks at the origins of this split through the lens of one defining episode: the disputation in Davos, Switzerland, in 1929, between the two most eminent German philosophers, Ernst Cassirer and Martin Heidegger. This watershed debate was attended by Rudlf Carnap, a representative of the Vienna Circle of logical positivists. Michael Friedman shows how philosophical differences interacted with political events. Both Carnap and Heidegger viewd their philosophical efforts as tied to their radical social outlooks, with Carnap on the left and Heidegger on the right, while Cassirer was in the conciliatory classical tradition of liveral republicanism. The rise of Hitler led to the emigration from Europe of most leading philosophers, including Carnap and Cassirer, leaving Heidegger alone on the continent.

Peter Orbach wants to live. It's too bad he didn't realize this earlier; it won't do him much good now that he's in Hell. He isn't the first person to believe he shouldn't be damned, but he may be the first that's objectively correct. Somehow, his soulless body still lives...and from all appearances, it's doing great without him...

A fascinating study of American life and an explanation of how American life is studied through the everyday details of ordinary living, colorfully depicting a world hundreds of years in the past. History is recorded in many ways. According to author James Deetz, the past can be seen most fully by studying the small things so often forgotten. Objects such as doorways, gravestones, musical instruments, and even shards of pottery fill in the cracks between large historical events and depict the intricacies of daily life. In his completely revised and expanded edition of In Small Things Forgotten, Deetz has added new sections that more fully acknowledge the presence of women and African Americans in Colonial America. New interpretations of archaeological finds detail how minorities influenced and were affected by the development of the Anglo-American tradition in the years following the settlers' arrival in Plymouth, Massachusetts in 1620. Among Deetz's observations: Subtle changes in building long before the Revolutionary War hinted at the growing independence of the American colonies and their desire to be less like the British. Records of estate auctions show that many households in Colonial America contained only one chair—underscoring the patriarchal nature of the early American family. All other members of the household sat on stools or the floor. The excavation of a tiny community of freed slaves in Massachusetts reveals evidence of the transplantation of African culture to North America.

A unique study of the development of Christianity's divergence from Judaism that is most relevant to today's students of multi-faith societies.