With exacting scholarship and fecund analysis, Manuel Oliveira probes through the lens of Martin Buber (1878-1965) the theological and political ambiguities of Israel’s divine election. These ambiguities became especially pronounced with the emergence of Zionism. Wary, indeed, alarmed by the tendency of some of his fellow Zionists to conflate divine chosenness with nationalism, Buber sought to secure the theological significance of election by both steering Zionism from hypertrophic nationalism and by a sustained program to revalorize what he called alternately “Hebrew Humanism.” As Oliveira demonstrates, Buber viewed the idea of election teleologically, espousing a universal mission of Israel, which effectively calls upon Zionism to align its political and cultural project to universal objectives. Thus, in addressing a Zionist congress, he rhetorically asked, “What then is this spirit of Israel of which you are speaking? It is the spirit of fulfillment. Fulfillment of what? Fulfillment of the simple truth that man has been created for a purpose (...) Our purpose is the upbuilding of peace (...) And that is its spirit, the spirit of Israel (...) the people of Israel was charged to lead the way to righteousness and justice.”

"This book would assemble a number of essays from the past several years that address the question of whether human rights remain valid as universal standards for action in a multicultural, religiously pluralistic and economically unequal world. It draws on the Roman Catholic tradition to help answer this question in a positive way, and also suggests ways that today's global realities call for important developments in the Catholic tradition. It applies the proposed understanding of human rights to several issues that are much debated today, including religious freedom, the rights of refugees and other forced migrants, economic rights in the face of significant inequality, and the rights of women. It will be of use to those in the Catholic community who are working to advance human rights, to those interested in why the Catholic church is engaged in human rights issues, and to all who seek to advance human dignity on humanistic grounds. It addresses both those considering human rights in academic settings and practitioners working to advance human rights in the field"--

Humanizing Humanity is distinctively framed advocacy of the ways in which the concept of humanity has been defended by various ideologues of India like Tagore, Gandhi, and Ambedkar. By grounding itself in the epistemology of intellectual history, the book delineates how these three major thinkers visualised the ways in which society can be better humanized. Such a process of humanization for these thinkers forms the bedrock of the trajectory in which humanity may be preserved, amidst intense authoritarianism and the violent quest for power by a small minority in the society. The book is an attempt at exploring the strands of inter-textuality that exist when Tagore, Gandhi and Ambedkar's thinking is situated in the ontic and epistemic context of a few humans' tendency to destroy humanity and the efforts of another section to create conditions for its preservation. Bidyut Chakrabarty does this by comparing the ways in which the Federalist Papers of the United States of America and the Indian Constitution manifest as quintessential texts that uphold the principles of liberty, equality, justice, and the protection of the weaker sections of society from structured strands of domination and exploitation.

In his final work, Donald N. Levine, one of the great late-twentieth-century sociological theorists, brings together diverse social thinkers. Simmel, Weber, Durkheim, Parsons, and Merton are set into a dialogue with philosophers such as Hobbes, Smith, Montesquieu, Comte, Kant, and Hegel and pragmatists such as Peirce, James, Dewey, and McKeon to describe and analyze dialogical social theory. This volume is one of Levine’s most important contributions to social theory and a worthy summation of his life’s work. Levine demonstrates that approaching social theory with a cooperative, peaceful dialogue is a superior tactic in theorizing about society. He illustrates the advantages of the dialogical model with case studies drawn from the French Philosophes, the Russian Intelligentsia, Freudian psychology, Ushiba’s aikido, and Levine’s own ethnographic work in Ethiopia. Incorporating themes that run through his lifetime’s work, such as conflict resolution, ambiguity, and varying forms of social knowledge, Levine suggests that while dialogue is an important basis for sociological theorizing, it still vies with more combative forms of discourse that lend themselves to controversy rather than cooperation, often giving theory a sense of standing still as the world moves forward. The book was nearly finished when Levine died in April 2015, but it has been brought to thoughtful and thought-provoking completion by his friend and colleague Howard G. Schneiderman. This volume will be of great interest to students and teachers of social theory and philosophy.

Examines the strengths of the Asian-Pacific response to the pandemic and weaknesses that the region must re-engineer to rebound.

Scholars of different schools have extensively analyzed world systems as networks of communication under the fashionable heading `globalization.' Our collected new research pushes the argument one step further. Globalization is not a homogenization of all social life on earth. It is a heterogeneous process that connects the global and the local on different levels. To understand these contemporary developments this book employs innovative concepts, strategies of research, and explanations. Globalization is a metaphor for different borderstructures, new borderlines, and conditions of membership, which emerge in a global world-system. As a world-system expands it incorporates new territories and new peoples. The process of incorporation creates frontiers or boundaries of the world-system. These frontiers or boundary zones are the locus of resistance to incorporation, ethnogenesis, ethnic transformation, and ethnocide.

God does not suggest, he commands that we do justice. Social justice is not optional for the Christian. All injustice affects others, so talking about justice that isn't social is like talking about water that isn't wet or a square with no right angles. But the Bible's call to seek justice is not a call to superficial, kneejerk activism. We are not merely commanded to execute justice, but to "truly execute justice." The God who commands us to seek justice is the same God who commands us to "test everything" and "hold fast to what is good." Drawing from a diverse range of theologians, sociologists, artists, and activists, Confronting Injustice without Compromising Truth, by Thaddeus Williams, makes the case that we must be discerning if we are to "truly execute justice" as Scripture commands. Not everything called "social justice" today is compatible with a biblical vision of a better world. The Bible offers hopeful and distinctive answers to deep questions of worship, community, salvation, and knowledge that ought to mark a uniquely Christian pursuit of justice. Topics addressed include: Racism Sexuality Socialism Culture War Abortion Tribalism Critical Theory Identity Politics Confronting Injustice without Compromising Truth also brings in unique voices to talk about their experiences with these various social justice issues, including: Michelle-Lee Barnwall Suresh Budhaprithi Eddie Byun Freddie Cardoza Becket Cook Bella Danusiar Monique Duson Ojo Okeye Edwin Ramirez Samuel Sey Neil Shenvi Walt Sobchak In Confronting Injustice without Compromising Truth, Thaddeus Williams transcends our religious and political tribalism and challenges readers to discover what the Bible and the example of Jesus have to teach us about justice. He presents a compelling vision of justice for all God's image-bearers that offers hopeful answers to life's biggest questions.

This book digs deeply into the Christian's walk of grace. We look into the grace of God. You will get to understand the Christian's relationship to the law! You will understand that Christ's redemption unites the Christian with Christ! That Christ's unity with the Christian is entirely the grace of God! God will increase your faith in Christ and your dependency on Christ. Every Christian's relationship with Christ is through Christ's substitutional death on the cross along with his resurrection. Yet, some Christians will live in a spiritual desert the remainder of their life! There is hope! God has made the Christian's relationship with Christ to be the strongest and most glorious relationship known to humanity! Make the Scriptures in this book a continual part of your daily devotions and experience God working in you daily! He loves to study the Bible He preached live on radio, and then recorded the program on reel-to-reel tape, cassettes tapes and now records on CD'S. Jim entered the ministry in 1974. His radio program Reality In Jesus began airing on a local radio station since 1976. In 1999, the program began airing on international shortwave radio stations. Reality In Jesus continues on the air today. Jim likes woodworking, horseback riding, walking on mountain trails. He is married to the love of his live for thirty-two years. The desire of his heart is to grow in Jesus Christ and the Bible. We have one son Dwain. His wife, IRENE MCCOY

Putting food and theatre into direct conversation, this volume focuses on how food and theatre have operated for centuries as partners in the performative, symbolic, and literary making of meaning. Through case studies, literary analyses, and performance critiques, contributors examine theatrical work from China, Japan, India, Greece, Italy, France, Germany, England, the United States, Chile, Argentina, and Zimbabwe, addressing work from classical, popular, and contemporary theatre practices. The investigation of uses of food across media and artistic genres is a burgeoning area of scholarly investigation, yet regarding representation and symbolism, literature and film have received more attention than theatre, while performance studies scholars have taken the lead in examining the performative aspects of food events. This collection looks across dramatic genres, historical periods, and cultural contexts, and at food in all of its socio-political, material complexity to examine the particular problems and potentials of invoking and using food in live theatre. The volume considers food as a transhistorical, global phenomenon across theatre genres, addressing the explosion of food studies at the end of the twentieth century that has shown how food is a crucial aspect of cultural identity.

Remarkable advances are being made in life science and agricultural research to reform the methods of food production, particularly with regard to staple grain and legume crops, in ways that will better reflect ecological realities. However, advances in science may be insufficient to ensure that these possibilities for agricultural reform are realized in practice and in a sustainable way. This book shows how these can only be achieved through changes in legal norms and institutions at the global level. Interdisciplinary in character, the book draws from a range of issues involving agricultural innovation, international legal history and principles, treaty commitments, global institutions, and environmental challenges, such as climate change, to propose broad legal changes for transforming global agriculture. It first shows how modern extractive agriculture is unsustainable on economic, environmental, and social grounds. It then examines the potential for natural-systems agriculture (especially perennial-polyculture systems) for overcoming the deficiencies of modern extractive agriculture, especially to offset climate change. Finally it analyses closely the legal innovations that can be adopted at national and international levels to facilitate a transition from modern extractive agriculture to a system based more on ecological principles. In particular the author argues for the creation of a Global Convention on Agroecology.