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(Applause Books). Applause Theatre & Cinema Books is proud to announce the publication of the first collected anthology of gay and lesbian plays from the entire span of the twentieth century, sure to find wide acceptance by general readers and to be studied on campuses around the world. Among the ten plays, three are completely out of print. Included are The God of Venegeance (1918) by Sholom Ash, the first play to introduce lesbian characters to an English-language audience; Lillian Hellman's classic The Children's Hour (1933), initially banned in London and passed over for the Pulitzer Prize because of its subject matter; and Oscar Wilde (1938) by Leslie and Sewell Stokes, a major award-winning success that starred Robert Morley. More recent plays include Mart Crowley's The Boys in the Band (1968), the first hit "out" gay play that was the most realistic and groundbreaking portrayal of gays on stage up to that time; Martin Sherman's Bent (1978), which daringly focused on the love between two Nazi concentration camp inmates and starred Richard Gere; William Hoffman's As Is (1985), which was one of the first plays to deal with the AIDS crisis and earned three Tony Award nominations; and Terrence McNally's Love! Valour! Compassion! (1994), which starred Nathan Lane and won the Tony Award for Best Play. The other plays are Edouard Bourdet's The Captive (1926), Ruth and Augustus Goetz's The Immoralist (1954) and Frank Marcus' The Killing of Sister George (1967). Forbidden Acts includes a broad range of theatrical genres: drama, tragedy, romance, comedy and farce. They remain vibrant and relevant today as a testament of art's ability to persevere in the face of oppression.
The Jurist Ebu's-su`ud (c1490-1574) occupies a key position in the history of Islamic Law. He was a scholar who, for forty years, occupied successfully the senior judicial positions in the Ottoman Empire. Confronting the problem of reconciling classical Islamic jurisprudence with the day-to-day legal needs of an empire, he earned an enduring reputation as the jurist who harmonised the Holy Law of Islam with secular practice. The book examines the substance of this reputation by showing, through Ebu's-su`ud's writings, how he adapted classical Islamic legal doctrine to contemporary needs.
The Jerusalem Talmud probably originated in Tiberias in the School of Johanan ben Nappaha. It is a compilation of teachings of the schools of Tiberias, Sepphoris and Caesarea. It is written largely in a western Aramaic dialect that differs from its Babylonian counterpart.
A surprisingly large number of people have denied that it is possible for human moral agents to act in such a way as to go beyond or transcend what moral duty or obligation requires of them. Some of this opposition to the possibility of supererogation, as it is called, has been motivated by theological concerns. This book surveys the concerns of Luther, Calvin, and Melanchthon, as they react to certain teachings of the Roman Catholic Church, as well as the concerns of several contemporary theologians. It also examines some contemporary philosophers whose concerns have grown out of a commitment to a Kantian, utilitarian, or prescriptive type of ethics and urges that there are valuable lessons to be learned from these theologians and philosophers. At the same time it is argued that some of their concerns are the result of a mistaken idea of what it means to perform an act of supererogation. In addition, it is argued that some of their concerns can be addressed in ways that do not require a denial of the possibility of going beyond the call of duty in human life. This stage of the argument involves a discussion of virtue ethics and an examination of the concept of vocation, particularly as it has developed in Protestant thought, and illustrates the relevance of virtue and vocation to the problem of supererogation.
The Halakhah embodies the complete Jewish Law, and contains commandments and guidelines for day-to-day living. The original commandments given by God to the Jewish people were enhanced by rabbis to offer a detailed framework to guide the lives of all Jews. In this complete, all-encompassing encyclopaedia of the Halakhah, the various laws are classified in such a way that a systematic and coherent structure is obtained. Each entry of the Halakhah is presented in a logical fashion. Where applicable, the original biblical wording is given, extended with literal abstracts from the Torah. Next, problems and questions that may arise from that law are stated and any additional information given. Finally, each entry gives comprehensive explanations and recommendations as to how these laws are to be observed in daily life where to be and where not to be, what to do and what not to do, what to say and what not to say. The Halakhah, or standard Jewish Law, combines the Mishnah (about 200 CE), the Tosefta (about 300 CE), and the two Talmuds (about 400, 600 CE for the Land of Israel and Babylon, respectively). Volumes I and II contain entries pertaining to the Jewish people in relationship to God. Volume III explains how the Jewish people can restore and maintain their society in accordance with the Torah as it is explained by the rabbis. In Volumes IV and V of this study, we take up the life of the Jewish household in their encounter with God. The Encyclopaedic account therefore moves from regulating relationships between Israel and God to establishing stable and equitable relationships among Israelites and finally to actually living the Halakhah.
This study focuses on conceptual questions that arise when we explore the fundamental aspects of violence. Mark Vorobej teases apart what is meant by the term ‘violence,’ showing that it is a surprisingly complex, unwieldy and highly contested concept. Rather than attempting to develop a fixed definition of violence, Vorobej explores the varied dimensions of the phenomenon of violence and the questions they raise, addressing the criteria of harm, agency, victimhood, instrumentality, and normativity. Vorobej uses this multifaceted understanding of violence to engage with and complicate existing approaches to the essential nature of violence: first, Vorobej explores the liberal tradition that ties violence to the intentional infliction of harm, and that grows out of a concern for protecting individual liberty or autonomy. He goes on to explore a more progressive tradition – one that is usually associated with the political left – that ties violence to the bare occurrence of harm, and that is more concerned with an equitable promotion of human welfare than with the protection of individual liberty. Finally, the book turns to a tradition that operates with a more robust normative characterization of violence as a morally flawed (or forbidden) response to the ontological fact of (human) vulnerability. This nuanced and in-depth study of the nature of violence will be especially relevant to researchers in applied ethics, peace studies and political philosophy.
This book constitutes the refereed proceedings of the 7th International Workshop on Deontic Logic in Computer Science, DEON 2004, held in Madeira, Portugal, in May 2004. The 15 revised full papers presented together with the abstracts of 2 invited talks were carefully reviewed and selected for inclusion in the book. The papers are devoted to the relationship between normative concepts and computer science, artificial intelligence, organization theory, and law; in addition to these topics, special emphasis is placed on the relationship between deontic logic and multiagent systems.