By Emmanuel Levinas
"I comprehend of no paintings that extra without difficulty opens this vintage of Judaic studying to the overall reader." -- the major Reporter"The visual appeal in English of 9 of Levinas's essays on talmudic discourse, amassed and wonderfully translated via Aronowicz, is a huge occasion.... those essays are an important to the translation of Levinas's paintings extra commonly, [and] Aronowicz's first-class creation and occasional notes are very valuable in making this paintings available to these unacquainted with both Talmud or Levinas." -- non secular reports ReviewNine wealthy and masterful readings of the Talmud by way of the French Jewish thinker Emmanuel Levinas translate Jewish notion into the language of recent occasions. among 1963 and 1975, Levinas introduced those commentaries on the annual Talmudic colloquia of a gaggle of French Jewish intellectuals in Paris. the following Levinas applies a hermeneutic that concurrently permits the vintage Jewish texts to make clear modern difficulties and shall we smooth difficulties remove darkness from the texts. along with being crucial illustrations of the paintings of examining, the essays convey the deeply moral imaginative and prescient of the human that makes Levinas the most vital thinkers of our time.
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Extra resources for Nine Talmudic Readings
See also Archard, Children: Rights and Childhood, 29–41. , Childhood Matters, 143. Concepts of Children and Childhood 25 Nonetheless, modern Western culture generally holds that children should be dependent, innocent, and carefree. Such universal characteristics are not foisted on adults. Children are viewed as entitled to happiness, but not privacy or autonomy. From about the age of five through their teenage years, young people are required to go to school to learn a wide range of academic subjects (regardless of their interests or aptitudes) and absorb many untaught rules about acceptable behavior.
Celebrated rites of passage, such as Bar or Bat Mitzvahs, confirmation, quinceañeras, and debutante balls, do not generally alter a youth’s daily life. The practical significance of communal commemorations of life transitions varies widely according to time and culture. For a helpful history of Jewish rituals that mark successive stages of life, see Ivan G. Marcus, The Jewish Life Cycle: Rites of Passage from Biblical to Modern Times (Seattle: University of Washington Press, 2004), esp. pp. 82–123.
This poses a quandary. On one hand, the negative term “childism,” reflecting demeaning and harmful attitudes, has already been established and used by academics for decades. On the other hand, to use the term “childism” positively can offer a fresh and galvanizing lens through which to view not only ethics but texts. Since “childism” has not yet reached popular parlance as a term that reflects a bias either for or against children, the jury is still out. Therefore, this book should weigh in to influence if and how the term might be used in biblical studies.