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If you are a Hearing person at all familiar with Deaf culture, you will see yourself and your Deaf friends in this book and lightbulbs will go off as you recognize and identify the reasons for specific interactions you've had in Deaf community. As someone who has been enthralled with ASL for more than 20 years and involved in Deaf community off and on (more off than on to my dismay) for more than 10 years, I found myself, after reading this book, wishing I could reconnect with every Deaf person I've known and *apologize* to them for all the cultural gaffs and blunders I've made, and for all the misunderstandings and misassumptions on my part. I SO MUCH wish I had had this book 10-20 years ago to help me bridge the gap and to understand the different perspectives from which Hearing and Deaf approach communication.
Not only that but this book has opened my perspective and helped me to better understand my coworkers in the High Tech industry who are from Asian, Arab, and European countries, as well as to better understand the cultural differences between myself and the homeless and street-culture-savy teenagers with whom I work on a voluneer basis.
Thank you so much to the author for this amazing, fascinating, and accurate work!
Adele Harth
RID & NAD interpreter
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His task is, in part, to respond to those (far too many) people who see Halakha as "ritualistic" and as having little to say on this important topic. It is also, in part, to help provide those who _are_ Traditionally observant with a helpful overaching framework that makes sense of their practices at the interpersonal level.
He succeeds wonderfully. In each of a dozen-plus areas, he provides a careful overview of the relevant portions of Halakha, sifting with great competence through a wide range of rabbinic opinions and citing their sources in Torah.
For example, the very first chapter concerns the Halakhic prohibition on embarrassing one's fellow publicly, which Torah regards as in some way equivalent to murder. But in what way, and to what lengths must one go in order to avoid committing this sin? How many listeners are needed in order to qualify as "public"? Three? Does the prohibition apply in private too? Must one -- as certain passages of Torah seem to imply -- submit to martyrdom rather than disclose embarrassing information about someone?
Feldman sorts handily through the range of rabbinic opinion, carefully getting the issues clear and allowing the Tradition to offer its answers. The result is not _easy_ reading by any means, but it will be highly rewarding to anyone who wants a clear exposition of what Halakha actually says.
And that means "anyone," not only Halakhically observant Jews. As Feldman himself is careful to note, his book is not intended as a detailed guide to Jewish practice. It should therefore be of tremendous interest to anyone who wants to learn about Jewish ethics.
In particular, since in even the Reformest of Reform Judaism the _ethical_ mitzvot are still officially regarded as binding, there should be much in this volume to provoke discussion and (it is hoped) agreement among the various branches of modern Jewry.
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Indeed, Browning's masterwork may very well be the ultimate poetic epic in the English language, rivaled certainly not by Spenser, Wordsworth, and Pound but only by Chaucer and Milton. The fact that even the "trial of the century"--the O. J. Simpson case--did not produce widespread renewed interest in its literary predecessor and equivalent would produce surprise and disappointment were I not so aware that, outside of Shakespeare, the academic canon has been foreshortened (and engendered) to a tradition that begins with Virginia Woolf and ends with Sylvia Plath.
In "Ring and the Book" Browning takes the sordid event of an enraged husband murdering his helpless bride--the daughter of a prostitute and rescue project of a priest--to "explain the ways of God to man." The reader of the poem becomes, in effect, a "privileged" juror in the trial of the murderer, positioned through Browning's protean and powerful rhetoric within the consciousness of each of the principals before finally being enabled to glimpse the "truth" that affords meaning to human mutability and suffering.
The poem no doubt will remain in dust closets, largely unread even by literature Ph.D's. But there's little chance of its ever becoming lost. Like the priest-hero of the poem, a few priests of the imagination will ever so often make the poem's discovery and be lured into the quest of pursuing its singular meanings.
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Horsepower, options, engines, 0-60, pros, cons, and pretty much anything else that you can think of. All including pictures.
There are some extras as in new model spotlights, and coverage of some of the overseas autoshows.
Every car's page is layed out in a very easy to read manner. If you just like to know everything about cars, and I mean EVERYTHING than you must buy this book.
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Two themes run through Daniels' work: the Puritan ideal with regards to fun is that recreational activities should a) not be sinful b) give one rest so that he or she can serve the Lord more efficiently c) be productive and d) not be an end unto itself. The second theme that runs through "Puritans at Play" is that, while the first generation of Puritans in America came pretty close to this ideal, as the years went on and New England became more heterogeneous, the ideal had great influence, but was viewed more as a guideline for recreation as opposed to a matter so grave as to have long-lasting (read: eternal) implications.
In this amazingly well-researched book, Daniels analyzed how reading (the ideal recreational activity in Puritan America), music, church related activities, public gatherings (such as public hangings or military training days), dancing, eating, sex, bars, gambling, and sports (among others) fit into both the Puritan ideal and the Puritan reality.
The beauty of this book is that Daniels tackles such an all-encompasing subject with apparent ease. I feel he has accomplished the goal he mentions in his preface, to write a book suitable for both the serious scholar and the recreational historian (although my one complaint is that his first chapter made for dry, difficult reading). From Chapter Two on, Daniels introduces the reader to Puritans on their own ground, always making sure to put things in a cultural context. I would definately recommend it to fellow amateur historians.