When the German Army captured Lwow in 1941, Poland's third-largest city contained a vibrant Jewish community of 160,000 people. Because the Final Solution began there so early, no other Jewish community of similar size came so close to complete eradication. In 1943, the region's SS chief proudly reported to Hitler that it had been "cleansed of Jews"; in fact, less than one half of one percent of Lwow's Jews survived the war. For the Jews of Lwow, there was no miracle, no Raoul Wallenberg, no Oskar Schindler. Mainly because so few lived through Lwow's nightmare, little has been written about it. Samuel Drix survived. A respected Lwow physician, he lost every member of his large and loving family to the Holocaust, including his young wife, his beloved two-year-old daughter, and almost all his friends. Somehow he endured nearly a year in the infamous Janowska concentration camp, helping his fellow prisoners stay alive. Miraculously, Drix escaped and hid out with the aid of a courageous Polish farm couple. Then the Red Army came, and the war ended. But peace only brought the Soviet brand of anti-Semitism. Homeless, sick, and broken, he contemplated suicide, until a woman's love gave him renewed hope. Drix began a new family - and in America, a new life. And, as a witness at war-crimes trials, he was instrumental in bringing Nazi killers to justice.

Conceptualizes the question of witness and responsibility, following the Holocaust, using continental philosophy, theology, and literary theory.

Drawing on the philosophy of Emmanuel Levinas, James Hatley uses the prose of Primo Levi and Tadeusz Borowski, as well as the poetry of Paul Celan, to question why witnessing the Shoah is so pressing a responsibility for anyone living in its aftermath. He argues that the witnessing of irreparable loss leaves one in an irresoluble quandary but that the attentiveness of that witness resists the destructive legacy of annihilation. "In this new and sensitive synthesis of scrupulous thinking about the Holocaust (beginning with scruples about the term Holocaust itself), James Hatley approaches all the major questions surrounding our overwhelming inadequacy in the aftermath of the irreparable. If there is anything unique (in a non-trivial sense) about the Holocaust, surely it is the imperious moral urgency that compels those who contemplate it to revise their view of what it means to be human, and to bear witness to such an event.

In this companion book to the PBS documentary scheduled to air in May, the realities of the Holocaust emerge through the remarkable accounts of 27 eyewitnesses. Photos.

This is an unabridged, annotated, English-Arabic face-to-face translation of the great Damascene savant and saint Ibn Qayyim al-Jawziyya’s (d. 751/1350) masterpiece, Madārij al-Sālikīn by Ovamir Anjum. This work on Islamic psychology aimed to rejuvenate Sufism’s Qurʾanic foundations.

This memoir contributes to the literature of the Holocaust. It describes the colourful life of pre-war Lwow's Jews and uncovers the darkness surrounding their brutal death at Janowska camp.

Anna Janko's mother watched as her whole village was destroyed and her family murdered in 1943. She passes the trauma of the event onto her daughter, and A Little Annihilation bears witness to both the crime and its aftershocks - the trauma visited on the next generation - as revealed in a beautifully scripted and deeply personal mother-daughter dialogue. As Anna fathoms the full dimension of the tragedy, she reflects the memory and loss, the ethics of helplessness, and the lingering effects of war.

This book is the sequel to Robert Forman's well-received collection, The Problem of Pure Consciousness (Oxford, 1990). The essays in the earlier volume argued that some mystical experiences do not seem to be formed or shaped by the language system--a thesis that stands in sharp contradistinction to deconstruction in general and to the "constructivist" school of mysticism in particular, which holds that all mysticism is the product of a cultural and linguistic process. In The Innate Capacity, Forman and his colleagues put forward a hypothesis about the formative causes of these "pure consciousness" experiences. All of the contributors agree that mysticism is the result of an innate human capacity, rather than a learned, socially conditioned and constructive process. The innate capacity is understood in several different ways. Many perceive it as an expression of human consciousness per se, awareness itself. Some hold that consciousness should be understood as a built-in link to some hidden, transcendent aspect of the world, and that a mystical experience is the experience of that inherent connectedness. Another thesis that appears frequently is that mystics realize this innate capacity through a process of releasing the hold of the ego and the conceptual system. The contributors here look at mystical experience as it is manifested in a variety of religious and cultural settings, including Hindu Yoga, Buddhism, Sufism, and medieval Christianity. Taken together, the essays constitute an important contribution to the ongoing debate about the nature of human consciousness and mystical experience and its relation to the social and cultural contexts in which it appears.

This book brings together five encounters. They include the date or signature and its singularity; the notion of the trace; structures of futurity and the "to come"; language and questions of translation; such speech acts as testimony and promising; the possibility of the impossible; and the poem as addressed and destined beyond knowledge.

In this prequel to All cry chaos, engineer Henri Poincaré, not yet an Interpol agent, is working during 1978 on salvage of a shipwreck off the Dutch coast when he meets Liesel Kraus, heir to the Kraus Steel Co. As the two become close, Henri finds disturbing evidence about Liesel's father Otto's conduct during the Nazi era.