The identity of contemporary Jews is multifaceted, no longer necessarily defined by an observance of the Torah and God’s commandments. Indeed, the Jews of modernity are no longer exclusively Jewish. They are affiliated with a host of complementary and sometimes clashing communities—vocational, professional, political, and cultural—whose interests may not coincide with that of the community of their birth and inherited culture. In Cultural Disjunctions, Paul Mendes-Flohr explores the possibility of a spiritually and intellectually engaged cosmopolitan Jewish identity for our time. Reflecting on the need to participate in the spiritual life of Judaism so that it enables multiple relations beyond its borders and allows one to balance Jewish commitment with a genuine obligation to the universal, Mendes-Flohr lays out what this delicate balance can look like for contemporary Jews, both in Israel and in diasporic communities worldwide. Cultural Disjunctions walks us through the labyrinth of twentieth-century Jewish cultural identities and commitments. Ultimately, Mendes-Flohr calls for Jews to remain “discontent,” not just with themselves but also and especially with the reigning social and political order, and to fight for its betterment.

"Contemporary Jews variously configure their identity, which is no longer necessarily defined by an observance of the Torah and God's commandments. Indeed, the Jews of modernity are no longer exclusively Jewish. They are affiliated with many communities-vocational, professional, political, and cultural-whose interests may not coincide with that of the community of their birth and inherited culture. In Cultural Disjunctions, Paul Mendes-Flohr explores the possibility of a spiritually and intellectually engaged cosmopolitan Jewish identity for our time. To ground this project, he draws on the sociology of knowledge and cultural hermeneutics to reflect on the need to participate in the life of a community so that it enables multiple relations beyond its borders and allows one to balance a commitment to the local and a genuine obligation to the universal. Over the course of six provocative chapters, Mendes-Flohr lays out what this delicate balance can look like for contemporary Jews, both in the Diaspora and in Israel. Mendes-Flohr takes us through the ghettos of twentieth-century Europe, the differences between the personal libraries of traditional and secular Jews, and the role of cultural memory. Ultimately, the author calls for Jews to remain discontent with themselves (as a check on hubris), but also discontent with the social and political order, and to fight for its betterment"--

Social and Cultural Anthropology: the Key Concepts is an easy to use A-Z guide to the central concepts that students are likely to encounter in this field. Now fully updated, this third edition includes entries on: Material Culture Environment Human Rights Hybridity Alterity Cosmopolitanism Ethnography Applied Anthropology Gender Cybernetics With full cross-referencing and revised further reading to point students towards the latest writings in Social and Cultural Anthropology, this is a superb reference resource for anyone studying or teaching in this area.

This text offers an introduction to social and cultural anthropology, and defines and discusses its central terms with clarity.

One of the great minds of the 20th century,explores the duality of human nature in all its,variations in cultures around the world.,Fascinated by the polarity of being, Paz has,boldly attempted to write a |history of man|.,Unlike countless other histories that simply,chronicle civilizations and cultures, Paz's work,explores the human heart, the meaning of human,nature and the duality that exists within all,beings and, it would seem, all things. Ranging,across cultures and centuries, Paz explores,opposites and contradiction through the ages.

Narratives are the concrete manifestation of an author’s subjectivity. They function as that person’s voice, and should be treated with the same respect that is granted to all voices. In Interpreting New Testament Narratives, Eric Douglass develops this ethical perspective, so that narratives are treated as communication, and the author’s voice is regarded as a valued perspective. Employing a cross-disciplinary approach, Douglass shows how readers engage narratives as mental simulations, creating a temporary possible world that readers enter and experience. To recover communication, readers locate the events of this world in the culture of the intended audience, and translate this meaning into the modern reader’s worldview. Using a staged reading design, this initial reading is followed by readings of critique.

Few ideas are as important and pervasive in the discourse of the twentieth century as the idea of culture. Yet culture, Christopher Herbert contends, is an idea laden from its inception with ambiguity and contradiction. In Culture and Anomie, Christopher Herbert conducts an inquiry into the historical emergence of the modern idea of culture that is at the same time an extended critical analysis of the perplexities and suppressed associations underlying our own exploitation of this term. Making wide reference to twentieth-century anthropologists from Malinowski and Benedict to Evans-Pritchard, Geertz, and Lévi-Strauss as well as to nineteenth-century social theorists like Tylor, Spencer, Mill, and Arnold, Herbert stresses the philosophically dubious, unstable character that has clung to the "culture" idea and embarrassed its exponents even as it was developing into a central principle of interpretation. In a series of detailed studies ranging from political economy to missionary ethnography, Mayhew, and Trollope's fiction, Herbert then focuses on the intellectual and historical circumstances that gave to "culture" the appearance of a secure category of scientific analysis despite its apparent logical incoherence. What he describes is an intimate relationship between the idea of culture and its antithesis, the myth or fantasy of a state of boundless human desire—a conception that binds into a single tradition of thought such seemingly incompatible writers as John Wesley, who called this state original sin, and Durkheim, who gave it its technical name in sociology: anomie. Methodologically provocative and rich in unorthodox conclusions, Culture and Anomie will be of interest not only to specialists in nineteenth-century literature and intellectual history, but also to readers across the wide range of fields in which the concept of culture plays a determining role.