Titlebook: Imperfect Sympathies; Jews and Judaism in Judith W. Page Book 2004 Judith W. Page 2004 culture.English literature.Judaism.Romanticism.Trad

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Judith W. Pagese of hazardous organic chemicals, it constitutes a powerful new methodology for the clinical laboratory. In Clinical and Forensic Applications of Capillary Electrophoresis, John R. Petersen and Amin A. Mohammad, along with a panel of leading basic and clinical investigators, review those CE methods

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Introduction: Jews and the Romantic Culture of Sympathy,ing sympathy by appealing to the spectator’s sense of right or justice. Readers see Shelley’s monster through the eyes of Victor Frankenstein, who struggles with the conflict between his failed sympathy and his sense of the monster’s right to happiness. As readers of Shelley’s fable know, Frankenste

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Blessing and Curse: Imaginary Jews and Romantic Texts,lence, repeatedly manifested in terms of contradictory images, representations, and sayings about Jews and Judaism. As Bryan Cheyette and others have argued, part of the difficulty of Jewish representation involves the fact that Jews are border figures, the Other . British culture: they are hard to

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,Reinventing Shylock: Romanticism and the Representation of Shakespeare’s Jew,Hazlitt’s story about the actor involves not just Kean’s performance, which for the first time brought a complicated sympathy to Shylock, but also the critical responses of others to Kean’s rendition of the role. As Hazlitt recognized, Kean’s performance amounted to a radical interpretation of the r

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,Hyman Hurwitz’s , (1826): Redeeming the Talmudic Garden,ournals. Neither Hurwitz nor Montefiore appears to have been deeply influenced by the images of Jews or Jewish characters such as Shylock, but both were fully engaged with Jewish thought and experience. A Hebrew scholar, Hurwitz examined specific charges against Jewish texts and Judaism, while Monte

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,Judith Montefiore’s , (1827): Jerusalem and Jewish Memory,lem. Judith Montefiore’s . is “the first account in English by a Jewish woman traveller.”. Recorded in 1827–28 and privately printed in 1836 but never published, the . is not widely available and has received only passing acknowledgment, mostly in assessments of the life and career of Moses Montefio

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,Maria Edgeworth’s , (1817): Jews, Storytelling, and the Challenge of Moral Education,(1817) reads like one of Edgeworth’s moral tales. A young Jewish reader in the United States, Rachel Mordecai (later Lazarus), wrote to Edgeworth in 1815, praising her literary accomplishment but politely pointing out that Edgeworth’s depictions of Jews in her fiction were always negative and mean: