in American criminal law. These works have been motivated by a desire to resolve an apparent incompatibility—that while jurisprudential frameworks call for conceptual definitiveness, cultural factors seem to elude easy definition. But capital defense
Culture Theory in US Death Penalty Mitigation
Violence and Medieval England
Sara M. Butler
Definitive Chronicle of History’s 100 Worst Atrocities (New York: Norton, 2011). Since the writing of Pinker’s book, White’s website has migrated to: Matthew White, “Necrometrics” (2010–2014), http://necrometrics.com/ (accessed 12 October 2017). 10 Rudoph
An Interview with John Dunn
Benjamin Abrams and John Dunn
and had definitively ended by 1989. During this period, revolutions were characterized by a cast list of professional revolutionaries, offering an “intellectually plausible horizon of collective hope in something completely different .” They marked
Recognition and Refusal
Proponents of irony can hardly propose a definite theory or even a definitive introduction to their subject. Here we intend merely to review the impetus for our volume and the suggestions we gave our bemused contributors.
In this lecture I should like to describe and discuss certain aspects of the multilayered phenomenon of ‘Jewish sacred music by Israeli composers’. These are solely marginal aspects of a continuous, dynamic, contradictory and quite fragmented process, in which Israeli ‘identity’ has been situated ever since Zionist ideology began to shape it in a definitive manner.
Heaven-Sent Opportunity or Problem from Hell?
In early 2003, in the midst of the debates in the United Nations over what to do about Iraq, but before the French definitively threatened to use their veto, Secretary of State Colin Powell, in a clear though implied reference to France, remarked that, “with some of our friends, we have been in marriage counseling for 225 years.” The secretary did not say which partner was which in the marriage.
Benjamin Abrams and Giovanni A. Travaglino
This issue of Contention is definitively international, featuring data and cases from dozens of countries including Rwanda and China. We are proud to be a journal sought out by scholars working on diverse non-Western cases as well as by those conducting ambitious international analyses. As editors, we firmly believe that an interdisciplinary journal is best served by also being international, and as the journal continues to grow, we are looking to turn our attention toward building editorial teams featuring excellent scholars from around the world. We hope that the variety of international cases in our pages will one day be mirrored by a similarly international community of authors, reviewers, and editors.
The debate in 1999 on how to finance the Italian party system centred
on two aberrations from the European norm that are linked to
the wider issue of the unfinished transition of the Italian political
system. The first of these aberrations is that the Italian political
class has yet to find a definitive remedy for the illegal funding of
the country’s political parties. Although public funding has been
envisaged since the law of 1974, subsequent legislation has
always been determined by circumstances and has never
addressed the real needs of parties. The second problem concerns
the control of three television channels by the state, on the one
hand, and of three further channels by a media entrepreneur and
political leader, Silvio Berlusconi, on the other. In the opinion of
many observers, this situation comprises an interweaving of interests
harmful to democratic pluralism.
The Jewish Museum in Prague (JMP) was founded as an association in 1906.2 The largest expansion of its collections occurred in tragic circumstances during the Second World War, when almost all the Judaica, books, manuscripts and archival documents of the former Jewish religious communities in the Protectorate of Bohemia and Moravia were gathered in the depositories of the Central Jewish Museum in Prague.3 At the time, the museum was administered by the Jewish religious community in Prague, which was put under so-called ‘national trusteeship’ after the end of the war.4 In 1949, with a view to maintaining the completeness of the museum’s collections, the legal successor to the pre-war Jewish communities – the Council of Jewish Religious Communities in the Czech Lands (hereafter cited as the Jewish Council) – definitively renounced its restitution claims to items that had been shipped to the museum during the war.
'Does Monotheism Breed Monomania?'
My specific self-questioning title for this evening – 'Does Monotheism Breed Monomania?' – which I hope is both playful and provocative, has emerged from the conversation inside me between two of these identities, as it were. The dialogue within me between the analyst immersed in particular traditions of thinking about the human mind and its unconscious processes – and the rabbi who is one link in a chain of a millennia-old Judaic cultural heritage which can be thought of as a 'concentric tradition of reading' (the phrase is George Steiner's) centred on the Torah, but spreading ever outwards, and involving a 'fidelity to the written word' from the sacred scriptures of tradition to the definitive so-called 'secular' texts of our own times, like Kafka or Freud, texts which have their own luminosity, perhaps even, at times, numinosity.