[S927.Ebook] Download Women and Men in Communal Prayer: Halakhic Perspectives, by Rabbi Professor Daniel Sperber, Rabbi Mendel Shapiro, Professor Eliav Shochetm

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Women and Men in Communal Prayer: Halakhic Perspectives, by Rabbi Professor Daniel Sperber, Rabbi Mendel Shapiro, Professor Eliav Shochetm

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Communal prayer has always been a central component in Jewish life. Traditional orthodox services are structured around spatial and functional separation of men and women. In this book, introduced by Dr. Tamar Ross, Rabbi Daniel Sperber presents a halakhic justification for expanding the role of women in communal prayer services. Building on work by Rabbi Mendel Shapiro (included in the volume) in which the legal sources are examined and interpreted to permit women to lead parts of the service and participate in Torah reading, Rabbi Sperber highlights the pivotal importance of kevod ha-beri ot (human dignity) in encouraging fuller participation of women in communal prayer. Because of the relevance and timeliness of the topic, two articles that express opposition to Rabbi Sperber s position are included one by Rabbi Shlomo Riskin and one by Professor Eliav Shochetman. This anthology represents an example of a vibrant dialogue between leading scholars on a current issue and highlights the dynamic nature of the halakhic process.

• Sales Rank: #2281424 in Books
• Brand: Brand: KTAV Publishing House
• Published on: 2010-03-10
• Original language: English
• Number of items: 1
• Dimensions: 8.75" h x 6.00" w x 1.25" l, 1.30 pounds
• Binding: Paperback
• 432 pages

Features

• Used Book in Good Condition

Review
The proper role of women in the synagogue is an issue that Modern Orthodoxy has been struggling with for over forty years. While everyone agrees that halakhah has to guide all changes in synagogue practice, women s changing self-perception and religious sentiment must be central to any discussion of synagogue life. ...In this provocative book, Rabbi Prof. Daniel Sperber, using his characteristic erudition, makes the case that in the 21st century it is time for women to be given their halakhic right and be permitted to read from the Torah. Together with the responses of Rabbi Shlomo Riskin and Prof. Eliav Shochetman, this book is Torah study on the highest level.... --Marc B. Shapiro, Weinberg Chair in Judaic Studies, University of Scranton, Scranton, PA

Let those who believe that the question of whether or not women may chant and be called up to the Torah in public is both narrow and obscure, and has long been settled by Jewish law read this eye-opening book by thoughtful contemporary Orthodox scholars and rabbis. They will soon discover that the question is not at all narrow and far from settled. In fact, it serves as key to discovering how Jewish law and changing social and cultural norms interact in important ways, while it shows us that examining women s relationship to the Torah scroll opens the door to a wealth of ideas about their role in today s Jewish life and the changing nature of congregational prayer. --Samuel C. Heilman, Distinguished Professor of Sociology, Harold Proshansky Chair in Jewish Studies, Queens College, City University of New York

The rise today of women to fuller, more equal participation in Jewish religious life is of historic significance and is, indeed, the eschatological dream of Judaism. Thankfully, it is being achieved by evolutionary means. Yet, every evolutionary path has its transformative moments and watershed experiences along the way, and this book is one of them. With his learning, his courage, his total grounding in the sea and language of halakhah, Rabbi Daniel Sperber connects the enterprise of partnership minyanim almost seamlessly to the tradition. Sperber presumes women s intelligence, their faithfulness, their spiritual longing. In doing so, he honors the struggle of Orthodox women as one that enhances community a machloket le shem shamayim. But there s more here. From the extraordinary and elegant opening by Tamar Ross, to the creative foundation document by Mendel Shapiro founding father and ideologue of the partnership minyanim, to the cogent and thoughtful dissenting views of Rabbis Shochetman and Riskin, every word in this treasured volume has value and meaning. Would that all halakhic and communal issues that arise in our time be engaged in so profound an analysis and so civil a discourse! --Blu Greenberg, author and founding president of JOFA, New York, NY

FROM A REVIEW BY RABBI ISRAEL DRAZIN FROM THE JEWISH EYE


Halakhic concerns

What are the halakhic concerns that bother the rabbis and scholars? Unfortunately, this volume makes it clear that there is no agreement either on what is significant or what the apparently significant concern means, and this is one of the many problems frustrating a solution. For example: The code of Jewish law, Shulchan Arukh, Orach Chayim 282:3, states that "congregational dignity," kevod ha-tsibur, is affected by women being called to the Torah, reading the passages, and making a Hebrew blessing. The book shows that the reason for this exclusion is far from being clear. Did the concern develop, as many rabbis maintain, because there was a period in Jewish history when most Jewish men could not read Hebrew and when they saw women being able to do so they were embarrassed? Is this ancient notion still relevant? Men can now read the blessing in Hebrew or in transliteration. Rabbi Shapiro and Rabbi Professor Sperber argue that this is really the only tenable halakhic objection to women's aliyot, and there are reasons, as we will discuss below, why this halakhah should be overrun and women's aliyot should be allowed for all the Torah readings.

A second reason that some rabbis and scholars see restricting female participation in aliyot is the talmudic ban against hearing a woman's voice, called qol ishah. Shapiro and Sperber point out that Orthodox men hear women making blessings frequently, sometimes daily, without this qol ishah concern.

A third rationale for exclusion of women from aliyot is a principle in Mishnah Rosh Hashanah 3:8 that a person who is exempt from a mitzvah, meaning a woman, a child, or a non-Jew, cannot fulfill the mitzvah on behalf of a Jew who has the obligation.
Is the Torah the "defining Jewish experience and as such it is the spiritual property of all Jews: men, women, and children" as Rabbi Shapiro contends? Also, as he states, if women cannot discharge a man's obligation to hear the reading of the Torah, why doesn't Jewish law say this? By saying that females should not be given aliyot because of "congregational dignity," the rabbis clearly imply that if this hurdle is overcome, women may have aliyot and they will discharge the entire congregation's obligation. Rabbi Professor Sperber offers his view why and how the "congregational dignity" rule can be overcome.

The view of Professor Sperber

Professor Sperber argues, and presents a host of examples to support his view, that the concept of "congregational dignity" depends upon the concerns of a particular congregation at a particular time. If the congregation is not affronted by women having aliyot, another principle, kevod ha-beri'ot, "human dignity," overturns it. The concept of "human dignity" recognizes the humanity and dignity of women. In saying this, Sperber is not suggesting that Jewish traditions do not apply. He is arguing that the concept of "human dignity" is also part of halakhah and trumps the concept of "congregational dignity" in this case.

Followers of Shapiro and Sperber

Dr. Ross comments that a growing number of Orthodox congregations in the United States, Israel, and Australia have accepted the views of Rabbi Shapiro and Rabbi Professor Sperber and have established Orthodox egalitarian-style prayer groups where women are given aliyot and function as shelichot tsibur, prayer leaders, leading those parts of the synagogue service that do not halakhically require ten adult males, such as the repetition of the amidah, and which halakhah is understood to mandate that these portions be led by men. These groups, writes Dr. Ross, feel that they are taking the first step to address and solve the issue of female aliyot. --Dr. Israel Drazin, The Jewish Eye.com

The rise today of women to fuller, more equal participation in Jewish religious life is of historic significance and is, indeed, the eschatological dream of Judaism. Thankfully, it is being achieved by evolutionary means. Yet, every evolutionary path has its transformative moments and watershed experiences along the way, and this book is one of them. With his learning, his courage, his total grounding in the sea and language of halakhah, Rabbi Daniel Sperber connects the enterprise of partnership minyanim almost seamlessly to the tradition. Sperber presumes women s intelligence, their faithfulness, their spiritual longing. In doing so, he honors the struggle of Orthodox women as one that enhances community a machloket le shem shamayim. But there s more here. From the extraordinary and elegant opening by Tamar Ross, to the creative foundation document by Mendel Shapiro founding father and ideologue of the partnership minyanim, to the cogent and thoughtful dissenting views of Rabbis Shochetman and Riskin, every word in this treasured volume has value and meaning. Would that all halakhic and communal issues that arise in our time be engaged in so profound an analysis and so civil a discourse! --Blu Greenberg, author and founding president of JOFA, New York, NY

Most helpful customer reviews

2 of 3 people found the following review helpful.
A brilliant presentation of a difficult and controversial subject
By Israel Drazin
Women are excluded from being called to the reading of the Torah, called aliyot, in Orthodox Jewish synagogues. Women and Men in Communal Prayer addresses this issue. The book offers the opinions of four prominent, well-respected, and articulate men, three rabbis and a professor. Two, Rabbi Professor Daniel Sperber and Rabbi Mendel Shapiro, advocate changing the current practice and allowing women to participate more than they do at present. Two, Professor Eliav Shochetman and Rabbi Dr. Shlomo Riskin, oppose the change. All four approach the issue, as the book's subtitle indicates, from "halakhic perspectives," meaning that the authors offer their opinions based on the precedents of past rabbinic rulings.

The origin of the requirement to read the Torah
According to tradition, the practice of public Torah reading evolved in several stages. The Babylonian Talmud, Bava Qama 82b, reads Exodus 15:22 that states that the Israelites went three days in the desert without finding water as suggesting that Moses instituted the practice that Jews should not go more than three days without hearing the Torah, which is compared to water. Moses specified that at least three verses of the Torah must be read publically on Mondays, Thursdays, and Saturdays. The rabbis consider this a mitzvah, a Torah requirement for public Torah reading.

Maimonides states in Mishneh Torah, Hilkhot Tefillah 12:1, that generations later Ezra expanded the rule. Ezra required, among other things, that Jews read at least ten verses and that no less than seven Jews be called to the Torah on Shabbat. Still later, Mishnah Megillah 4:1 mandated that blessings be said before and after the Torah reading. There is no indication that either Moses or Ezra addressed the issue of women's aliyot.

Focusing on this history, this book states that some but not all rabbis and scholars feel that the discussion about women and aliyot should focus only on the reading of the first three verses, only the Moses mandate, the mitzvah requiring the reading of three verses; women should not be excluded from aliyot after the first three verses are finished. However, the book also states that there are other rabbis and scholars who concentrate on Ezra's mandate, such as Rabbi Riskin, who opened the world of Torah learning to Jewish women but resists a wholesale allowance of women's aliyot, "that from a purely halakhic perspective, there may be room for a woman to be called up to the Torah for the reading of the maftir and the haftarah as well as for hosafot (additions) to the seven obligatory Torah readings as long as there is a proper mechitsah in the synagogue."

Halakhic concerns
What are the halakhic concerns that bother the rabbis and scholars? Unfortunately, this volume makes it clear that there is no agreement either on what is significant or what the apparently significant concern means, and this is one of the many problems frustrating a solution. For example:

The code of Jewish law, Shulchan Arukh, Orach Chayim 282:3, states that "congregational dignity," kevod ha-tsibur, is affected by women being called to the Torah, reading the passages, and making a Hebrew blessing. The book shows that the reason for this exclusion is far from being clear. Did the concern develop, as many rabbis maintain, because there was a period in Jewish history when most Jewish men could not read Hebrew and when they saw women being able to do so they were embarrassed? Is this ancient notion still relevant? Men can now read the blessing in Hebrew or in transliteration. Rabbi Shapiro and Rabbi Professor Sperber argue that this is really the only tenable halakhic objection to women's aliyot, and there are reasons, as we will discuss below, why this halakhah should be overrun and women's aliyot should be allowed for all the Torah readings.

A second reason that some rabbis and scholars see restricting female participation in aliyot is the talmudic ban against hearing a woman's voice, called qol ishah. The third generation Babylonian sage Samuel said, "To listen to a woman's voice is indecent" (Babylonian Talmud, Kiddushin 70a). But the volume discusses whether this rule is relevant? When does it apply? Why should the rule be enforced when a woman makes a blessing over the Torah reading? Don't we greet and talk to women as we come to the synagogue? Shapiro and Sperber point out that Orthodox men hear women making blessings frequently, sometimes daily, without this qol ishah concern.

A third rationale for exclusion of women from aliyot is a principle in Mishnah Rosh Hashanah 3:8 that a person who is exempt from a mitzvah, meaning a woman, a child, or a non-Jew, cannot fulfill the mitzvah on behalf of a Jew who has the obligation. But does this rule apply to the Torah reading? Arguably, as Rabbi Shapiro contends, it is only in the case of personal mitzvot that the halakhah requires that one who performs on behalf of others be himself obligated on the same level, but not a community obligation such as Torah readings.

A fourth idea that is discussed is the tradition that Moses instituted the practice for three specific days. Since the command is time-bound, specified for certain days only, and since Mishnah Qiddushin 1:7 states that women are exempt from time-bound commands, the mitzvah only applies to men. While this time-bound rationale seems relevant, isn't it true, Shapiro and Sperber contend, that the actual study of Torah is not time-bound and Jews are encouraged to study Torah day and night?

There are also other concerns that are argued to exclude women from aliyot, such as "Torah reading is imbued with holiness," advanced by Rabbi Dr. Riskin, and like the priestly blessing, the repetition of the amidah, and some other services, it requires a quorum of ten males, not females. Additionally, Professor Shochetman suggests that the exclusion of females from aliyot is part of the decree to keep men and women separated during the prayer service to prevent transgression and promiscuity and enhance modesty. But do these fears require the discrimination of women? Are Shapiro and Sperber correct that there is only the one real concern "congregational dignity," which should be overridden by a greater concern?

Is the Torah the "defining Jewish experience and as such it is the spiritual property of all Jews: men, women, and children" as Rabbi Shapiro contends? Also, as he states, if women cannot discharge a man's obligation to hear the reading of the Torah, why doesn't Jewish law say this? By saying that females should not be given aliyot because of "congregational dignity," the rabbis clearly imply that if this hurdle is overcome, women may have aliyot and they will discharge the entire congregation's obligation. Rabbi Professor Sperber offers his view why and how the "congregational dignity" rule can be overcome.

The view of Professor Sperber
As stated previously, there are many issues and concerns and interpretations involved with the issue of women's aliyot. No review can summaries them all. Dr. Tamar Ross devotes twenty-five pages in her excellent introduction explaining the "wealth of intellectual, institutional, and social challenges that followers of developments in the halakhic status of women may anticipate during the twenty-first century. The issue of women's aliyot is merely one example of the way in which these challenges will be met by Modern Orthodox Jews."

Nevertheless Professor Sperber argues, and presents a host of examples to support his view, that the concept of "congregational dignity" depends upon the concerns of a particular congregation at a particular time. If the congregation is not affronted by women having aliyot, another principle, kevod ha-beri'ot, "human dignity," overturns it. The concept of "human dignity" recognizes the humanity and dignity of women. In saying this, Sperber is not suggesting that Jewish traditions do not apply. He is arguing that the concept of "human dignity" is also part of halakhah and trumps the concept of "congregational dignity" in this case.

Followers of Shapiro and Sperber
Dr. Ross comments that a growing number of Orthodox congregations in the United States, Israel, and Australia have accepted the views of Rabbi Shapiro and Rabbi Professor Sperber and have established Orthodox egalitarian-style prayer groups where women are given aliyot and function as shelichot tsibur, prayer leaders, leading those parts of the synagogue service that do not halakhically require ten adult males, such as the repetition of the amidah, and which halakhah is understood to mandate that these portions be led by men. These groups, writes Dr. Ross, feel that they are taking the first step to address and solve the issue of female aliyot.

2 of 3 people found the following review helpful.
A solidly recommended pick
By Midwest Book Review
Communal prayer is a tradition that is very important to Judaic societies. "Women and Men in Communal Prayer: Halakhic Perspectives" analyzes communal prayer in traditional orthodox Judaism and its relation to Gender issues in these societies. Traditionally communal prayer is separated by gender, and Rabbi Daniel Sperber and other thinkers provide an analysis and discussion of these principles. A vital read for those concerned with Jewish social issues, or as an outsider seeking insight on Orthodox culture, "Women and Men in Communal Prayer is a solidly recommended pick that shouldn't be missed.

0 of 0 people found the following review helpful.
Grazie per l'inivio
By Silvia Antonucci
Il prodotto � arrivato velocemente e le condizioni sono buone. Grazie per l'invio, sono contenta di averlo ricevuto. A presto

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[E170.Ebook] Download PDF Unhooked: How to Quit Anything, by Susan Shapiro, Frederick Woolverton

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Is smoking, alcohol, drugs, food, gambling, the Internet, or sex addiction holding you back from getting what you want most—in work and in love? We’re all addicted to something—but when the crutch gets in the way of living a happy and productive life, it must stop. Over the past twenty-five years, renowned addiction therapist Dr. Frederick Woolverton has used his dynamic, empathetic approach to help thousands of addicts achieve long-term recovery—including himself. He sees the specific habit as less important than the underlying chaos and fear that motivate the urge to sooth ourselves with bad habits. The solution, he has found, requires only a better understanding of yourself and a change in attitude. Unhooked: How To Quit Anything is an intelligent, readable, and actionable guide to conquering any addictive habit. Using real patient examples as well as research and his own experience, Dr. Woolverton and coauthor (and former patient) Susan Shapiro show how to thrive without self-medicating. The approach involves an unorthodox blend of straightforward changes to behavior and open and honest conversation with another person. Woolverton’s specific instructions do not require an expensive therapist, rehab, 12-step program, or a higher power (but he does make readers aware of those viable options). Let him help you kick your addiction and find what’s missing in your world. When you conquer a toxic habit, you are leaving room for something more beautiful to take its place.

• Sales Rank: #187465 in eBooks
• Published on: 2011-12-27
• Released on: 2011-12-27
• Format: Kindle eBook

Review
“Doctor and former patient join forces in this guide to kicking addiction, from heroin to shopping. Woolverton, founder and director of the Village Institute for Psychotherapy, has worked with addicts for 25 years. Even as a successful and self-aware professional, it was when he quit smoking that he gained crucial insight: “I had to let myself suffer, figure out where it was coming from, and figure out what that pain was trying to tell me.” The importance of taking those steps in that order is emphasized throughout; Woolverton bolsters his argument by noting that’s why 12-step programs work. Addicts “need to be told to stop right now or they might die”; afterward, self-exploration supports lasting recovery. Former patient and coauthor Shapiro can attest to this: 10 years ago, Woolverton helped her quit alcohol, marijuana, and cigarettes. She’s since discovered a passion for writing and published seven books. Her example and other case studies illustrate how Woolverton’s approach has worked for real people—and Woolverton’s willingness to share his own personal struggles add authenticity. Those stories and their positive message, combined with the authors’ concrete steps for identifying destructive behaviors and seeking help, make for a valuable, hopeful read.” (Publishers Weekly)

Review
Doctor and former patient join forces in this guide to kicking addiction, from heroin to shopping. Woolverton, founder and director of the Village Institute for Psychotherapy, has worked with addicts for 25 years. Even as a successful and self-aware professional, it was when he quit smoking that he gained crucial insight: I had to let myself suffer, figure out where it was coming from, and figure out what that pain was trying to tell me. The importance of taking those steps in that order is emphasized throughout; Woolverton bolsters his argument by noting that s why 12-step programs work. Addicts need to be told to stop right now or they might die ; afterward, self-exploration supports lasting recovery. Former patient and coauthor Shapiro can attest to this: 10 years ago, Woolverton helped her quit alcohol, marijuana, and cigarettes. She s since discovered a passion for writing and published seven books. Her example and other case studies illustrate how Woolverton s approach has worked for real people and Woolverton s willingness to share his own personal struggles add authenticity. Those stories and their positive message, combined with the authors concrete steps for identifying destructive behaviors and seeking help, make for a valuable, hopeful read.

About the Author
Susan Shapiro became addicted to her shrink—Dr. Woolverton—when he helped her quit twenty-seven-year smoking and drinking habits and start writing successfully. Her work has appeared in the New York Times, Washington Post, Los Angeles Times, Newsweek, and�People, and on Salon.com. She is the author of seven books, including Five Men Who Broke My Heart, Speed Shrinking (currently optioned for films), and the memoir, Lighting Up, about her successful addiction therapy. She is a journalism professor who teaches the popular “instant gratification takes too long” writing method at the New School, New York University, and in private workshops and seminars. Visit her at www.susanshapiro.net.

Dr. Frederick Woolverton is a clinical psychologist who has specialized in treating addiction patients for the past twenty-five years. He is the founder and director of the acclaimed Village Institute for Psychotherapy in New York City and in Fayetteville, Arkansas. He was the former clinical director of the Baldwin Council Against Drug Abuse, has published numerous papers on substance abuse, and has created nationally adopted courses on the treatment of addictive disorders. His works have recently appeared in the New York Times and Psychology Today, and on AOL. Visit him at www.villageinstitute.com.

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24 of 25 people found the following review helpful.
Worth hooking into
By Deb
If addiction affects your life, or that of someone close to you, _Unhooked_is a great resource to hook into. With its captivating case studies, the book reads like a novel; with its clinical rationales, insights, and guidelines, it informs like a documentary.

The author--a clinical psychologist and a recovered addict himself--presents a coherent synopsis of the factors underlying addictions and the approaches most effective in treating them. Reading through the book, I was continually struck by how well the author conveyed this wealth of information. Here's just a small sampling demonstrating his ability to effectively communicate overarching principles of addiction etiology and treatment:

Addictions are more about avoiding pain than about seeking pleasure:
***Often addictions bring no joy or amusement to the user whatsoever. Instead they take away intolerable pain, depression, and anxiety, and replace it with a numbness, or uneasy equilibrium that make mere survival seem possible. Substances often function as self-medication for an addict's usually undiagnosed distress. (p.63)
***Substances succeed in self-medicating only for short periods of time. A common misconception about addicts is that they are hedonistic pleasure seekers. This is not the case. Most addicts do not use to seek pleasure. They are people out to avoid terrible pain. They use not for fun, but often just to feel okay and get through the day. (p.113)

Substances serve as human stand-ins:
***Addicts often have an infantile need for the attention and safety they never felt from their parents. They have turned to their substances as a stand-in for soothing. So when they quit a substance dependency, they revert back to the age they were when they started using. A young and palpable hunger for love comes out. (pp.88-89)
***Many addicts were disappointed by adults early on and thus had no confidence that they were being protected. Since their own internal voices failed to reassure them or make them feel secure, they turned to substances to manage bad feelings. (p. 59)
***Many people with substance problems feel empty because they have not been nurtured or fed well at home. They yearn to feel love and cared for. Deep down, that's what they're really after. (p.82)
It's a paradox not uncommon to addicts who crave closeness but often give up on people in favor of substances, which are less likely to cause disappointment and are much easier to control. (p.121)

Addictions become barricades:
***Addictions inhibit emotional intensity, artistic urges, and love. They act as blockades, often keeping users from being deeply involved with the people they care about or from becoming as powerfully creative and successful as they could otherwise be. (p.107)
***[Addicts] artificially soothe themselves with a quick hit while stunting their long-term emotional growth and success. They miss opportunities that could lead to expanding experience, understanding, and greater intimacy with others in their world. (p.104)

What ultimately heals:
***Most addicts use substances because they don't want to suffer and hope to avoid feelings of anger, sorrow, pain and discomfort...Living well, even suffering well, are more attainable goals than being happy. (p. 109)
***Along with external changes, it is also essential to get to the inner roots of a substance problem. To stop it, you have to figure out what hurts so much that makes someone need to self-medicate many times daily, often for decades. (p.204)
***A large part of all addicts' recovery involves feeling intense sadness...They have to confront a huge empty space inside. (p.207)
***Once a specific addiction has ceased, if you don't deal directly with the underlying emotional problems that caused it, you'll simply switch addictions. (pp.147-148)
***The point of addiction therapy or AA is to give addicts the language and skills to unravel the rage and confusion brewing beneath their bad habits. (p.206)
***[Addicts] eventually have to transfer [their substance dependency] onto a human being that can be depended on. (p. 206)
***What hurts people most are secrets and lies, and what finally heals is honesty. One has to find a way to live *with* the truth, not fight against it. (p.110)
In order to get and stay happy and healthy, it is necessary to lead the least secretive life that one can. (p. 206)
***You have to start taking care of yourself the way you wish someone else would take care of you. (p. 118)

_Unhooked_ is both a great read and a great resource. It's even a bit difficult to put down at times--quite appropriate for a book on addictions!

17 of 17 people found the following review helpful.
A Recovery Classic with Real Clout
By jerelle
If Amy Winehouse and Jimi Hendrix had read Unhooked, they'd likely be with us today. Both authors of this book are intimate with the terror of addiction and the triumph of recovery, so you trust them immediately. Dr. Wooleverton, a former cigarette addict, is the eminent substance abuse shrink who helped author/professor Shapiro quit her 27-year, two-pack a day habit.

Unhooked delivers poignant tales of real people who've recovered from fierce addictions to everything from drugs and sex to tattoos and Facebook. Shapiro is candid about her myriad former crutches: dope, Diet Coke, shopping, shrinks, booze, gum, pills, and cupcakes. And many of the examples recounted here are extreme enough to make your own horrors feel conquerable.

The core theme--that all addictions are coping mechanisms for deeper psychic issues--is deftly documented. And the periodic self-quizzes are effective in helping us learn why we self-medicate. Unhooked's tight, lively writing; its solid, valuable advice; and its powerful, mesmerizing case studies had me hooked throughout.

25 of 27 people found the following review helpful.
Not a fan
By Not a Fan
I read this book because Susan Shaprio was the co-author. I was pretty disappointed. I had bought this book thinking it was more a self-help/reflection type of book. I found this book to be more about the author's case studies and personal achievements with his career and patients, rather than enlightening or inspiring on a personal level. Disappointed.

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This book examines the fierce theological controversy over the great Muslim mystical thinker Ibn 'Arabi (1165-1242). Even during his lifetime, Ibn 'Arabi's conformity with the letter of the Muslim dogma was called into doubt by many scholars who were suspicious of the monistic (unitive) tendencies of his metaphysical teaching, of his claims to be the Prophet's successor and restorer of the true meaning of the Islamic revelation, and of his allegorical interpretation of the Qur'an. In thoroughly analyzing the heated debates around Ibn 'Arabi's ideas throughout the three centuries following his death, this study brings out discursive strategies and arguments employed by the polemicists, the hidden agendas they pursued, and the reasons for the striking longevity of the issue in Islamic literature up to the present day. On the theoretical level, this book reassesses the validity of such common dichotomies as orthodoxy versus heresy, mainstream versus mystical interpretations of Islam, and communalism versus individualism as well as other issues related to the history of Islamic thought.

• Sales Rank: #1483146 in Books
• Color: Blue
• Published on: 1998-12-23
• Original language: English
• Number of items: 1
• Dimensions: 9.00" h x 1.05" w x 6.00" l, 1.33 pounds
• Binding: Paperback
• 466 pages

Review
"Knysh has looked at exactly who were the supporters and opponents of Ibn 'Arabi for several centuries after his death, where they were getting their information, why they should have taken the position they took, and so forth. The author brings together a lot of tidbits in the secondary literature that people have not connected, and he does so with careful attention to the primary texts." -- William C. Chittick, author of The Self Disclosure of God: Principles of Ibn 'Arabi's Cosmology

About the Author

Alexander D. Knysh is The Sharjah Professor of Islamic Studies, Department of Arabic and Middle East Studies, University of Exeter, United Kingdom.

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13 of 13 people found the following review helpful.
The Great Sheykh and his detractors
By Linas Kondratas
The book of A.D. Knysh is an excellent reader for those who are interested not only in the personality of Ibn Arabi himself or his ideas, but also in the reception of these ideas by the medieval Muslim society (second half of XIII to XV centuries) in the framework of which Ibn Arabi lived. The author takes completely impartial, scholarly position without leaning for or against the Great Sheykh. The author limits himself to Arab speaking regions (Egypt and Syria, Maghreb and Yemen) This reception as it appears was far from unanimous and produced a heated polemics which started just two decades after Great Sheykh's death. The detractors of Ibn Arabi who were more numerous than supporters subjected Ibn Arabi's work to rigorous criticism and very often outright condemnation. One of the driving forces behind the criticism was the care of the Islamic scholars about the interest of the community and their apprehension that Ibn Arabi's monistic worldview blurring the distinction between God and the world, and the idea about the invisible hierarchy of saints etc. can make prejudice to the beliefs, morality and social order of the Islamic ummah. The struggle for the ideas of Ibn Arabi was not always disinterested struggle on dogmatic matters, it was often related with the vying for quite "earthly" things such as official positions, power and social prestige. Quite often the deabate was quite dangerous and fraught with serious consequences for those involved in it. A.Knysh shows that the detractors of Ibn Arabi were not completely able to comprehend the entire sophistication of Great Sheykh's style and ideas. Yet, to his opinion, they were able comprehend the key issues of his teaching especially those which can ideological or social relevance to broad masses of the believers. However the usual taxonomic schema used by medieval authors to classify the figures of the Islamic thought(specialist of hadith, jurist, theologian, mystic) has appeared inappropriate to fully comprehend the sophisticated teachings of the Great Sheykh which defied all the attempts of classification( extreme literalism and thorough going exotericism both present in the works of Ibn Arabi). Besides that under the main themes in Ibn Arabi's became settled there were little attempt to cast a fresh into the Sheykh's work. The detractors, as well as the supporters, are shown to be not limited to any particular school or sect, rather the line between being pro- or against Ibn Arabi runs across various schools. The author shows that being anti Ibn Arabi by far was not equivalent with being anti Sufi, and that the absolute majority of the detractors were in one or other form affiliated with Sufism or exposed to its ideas. A.Knysh equally questions the usual assumption about the struggle between " "Theologians" with "Sufis" showing that most of the participants of the debate were all the three, and that the debate was the encounter between the various standpoints in both theology and Sufism. A. Knysh also questions the usual assumption when Islam is presented as an "orthoprax" religion where dogmatic difference are not so important when the requirements of ritual decorum are satisfied. The heated debated on the doctrinal issues concerning the "unity of being" clearly show the opposite. While describing the reception of Ibn Arabi's ideas in the Western part of the Islamic world the author shows that differently from the Eastern lands of Islam, Ibn Arabi was not considered here such paramount figure or founder of the monistic school, but rather as a representative of the broader tradition or "plot" of monists, and Ibn Sab`in, another monistic Sufi from Maghreb was considered of equal importance to Ibn Arabi, if not greater. A.Knysh devotes separate chapters or parts of them to some of more known detractors of Ibn Arabi such as Syrian Shafi`i scholar Izz al-Din Abd al-Salam who as the first detractor and contemporary of Ibn Arabi had great importance to later makers of the polemic image, to well-know Hanbali Ibn Taimiyya, and to Hanafite al-Taftazani. In the chapter devoted to Maghreb he analyses three specific personalities, one of them being the famous Ibn Khaldoon. Chapters are also devoted to the reception of Ibn Arabi's ideas in Mamlook kingdom of Egypt and Syria, and in Yemen. Since the Islamic life of Yemen is relatively little known, and A.Knysh is one of the leading experts on Yemeni Islam, this chapter of his book is especially interesting and instructive.

1 of 2 people found the following review helpful.
A classic debate in Medieval Islam
By Rumi Fan
This is an incredible piece of scholarship. Professor Knysh, a Russian scholar of Islam, demonstrates his mastery of the vast literature of Islam in various languages including Arabic, Turkish, German, French, and Russian. This is the first major account of the intellectual battles raging on in the Middle East between two opposing giants: the school of Ibn Arabi and the school of Ibn Taymiyya. However, to be fair, it is mostly concerned with the scholarly attacks led by Ibn Taymiyya against the doctrine of wahdat al-wujud of Ibn Arabi. What makes this account so fascinating is the survey of the political and intellectual environment of Medieval Damascus, and Egypt.

It is clear from Professor Knysh's analysis how important the ulama and Islamic religious institutions were for Muslim Sultans, rulers, and princes. In particular, it highlights the intricate, and complex relationship between the Mamluk state and the religious scholars of Islam. The 13th century was a watershed moment in Islamic political history with the Mongol devastation in the central Muslim lands and the continuous Christian Crusades into the Levant. While it seemed that Muslim civilization was on the brink of collapse from these two assaults, along come the Mamluks of Damascus and Egypt who boldly stopped the Mongol advance in Palestine in the famous battle of Ayn Jalut, near present day Galilea. The role of the stalwart Mamluks in well known to peole of the Middle East. However, what is often overlook in the patronage and funding that the Mamluks provided to Islamic learning and to Islamic scholars. This is witnessed by the huge number of sufi lodges and madrasas supported and funded by Mamluk princes and rulers. Scholars such as Ibn Taymiyya, Ibn Arabi, al-Dhahabi, and Ibn Atallah were some of the major scholars who owed their support to the Mamluk rulers of that time, though the relationship with Ibn Taymiyya is complicated by the persecution he faced by his opponents.

Knyshs' contribution to this important time period is to lay out a narrative which demonstrates the critique of some of the theological views of Ibn Arabi by Ibn Taymiyya and his ideological supporters. He traces how the critique developed and who the central partisans were. It is clear from Professor Knysh's analysis that Ibn Taymiyya was not anti-tasawwuf or sufism. Many opponents of tasawwuf today use Ibn Taymiyya as a sword in discrediting sufism and undermining its legitimacy in Islam. However, this view is misplaced given that Ibn Taymiyya commended many aspects of sufi practice and also praised many sufi leaders and thinkers. Ibn Taymiyya's main problem was the central cosmological worldview of Ibn Arabi's wahdat al-wujud which is often referred to Islamic "monism." This view essentially argues that God is the only true reality while everything thing else he creates is temporary and unreal.

The footnotes are useful and comprehensive but often hinder the narrative of the story. But this is to be expected in a scholarly work. This book is not for novices but for those who are acquainted with the Islamic scholarly and intellectual tradition.

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• Sales Rank: #11637949 in Books
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Cicero (Marcus Tullius, 106–43 BCE), Roman lawyer, orator, politician and philosopher, of whom we know more than of any other Roman, lived through the stirring era which saw the rise, dictatorship, and death of Julius Caesar in a tottering republic. In his political speeches especially and in his correspondence we see the excitement, tension and intrigue of politics and the part he played in the turmoil of the time. Of about 106 speeches, delivered before the Roman people or the Senate if they were political, before jurors if judicial, 58 survive (a few of them incompletely). In the fourteenth century Petrarch and other Italian humanists discovered manuscripts containing more than 900 letters of which more than 800 were written by Cicero and nearly 100 by others to him. These afford a revelation of the man all the more striking because most were not written for publication. Six rhetorical works survive and another in fragments. Philosophical works include seven extant major compositions and a number of others; and some lost. There is also poetry, some original, some as translations from the Greek.

The Loeb Classical Library edition of Cicero is in twenty-nine volumes.

• Sales Rank: #1051135 in Books
• Brand: Brand: Loeb Classical Library
• Published on: 1958-01-01
• Released on: 1958-01-31
• Original language: Latin
• Number of items: 1
• Dimensions: 6.00" h x 1.00" w x 4.00" l, .63 pounds
• Binding: Hardcover
• 416 pages

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Lentulus is praised as an excellent Consul. He has been finding ways to block ...
By William Prueter
727. De Provinciis Consularibus by Marcus Tullius Cicero.

Some letters relating to this speech:

Ad Quintum ii. 1. Before Dec 15, 57 BC. It is a report on a Senate meeting. There was a large attendance- some 200. A Tribune, Lycus, brought up the issue of the Campanian Land Law which had been passed by Caesar during his consulship of 59 BC. Remarks were made against Caesar, Gellius and there were complaints against Pompey who was not there. The Senate sat silently. Marcellinus observed that they felt that Pompey should be present for any discussion on this issue. Then the Tribune Racilius brought up coming trials. Marcellinus was asked to open the debate. Clodius’ activities were sharply condemned and a jury selection was proposed for dealing with his activities. Several members moved against Clodius including Racilius, Lentulus, Philippus, Vetus Antistius. The meeting was dismissed when Clodius and his pals caused a ruckus.

Ad Quintum ii. 5. end of March 56 BC. Lentulus is praised as an excellent Consul. He has been finding ways to block dangerous bills. Cicero has been busy in court.

Ad Quintum ii. 6 April 9, 56 BC. Cicero visited Pompey and had a very cordial meeting. There did not appear to be anything amiss. Pompey was on his way to Sardinia. (On the way he met Caesar at Luca where it was decided that Cicero had to be silenced. This was done through a message with Quintus.)

Ad Atticum iv.5. After June 20, 56 BC. Atticus questions why Cicero gave copy of his speech (this speech, probably- De Provinciis Consularibus) to Pompey and not him first for advice. Well, replied Cicero, it was Pompey who requested it. Cicero told Atticus that he was not proud of it but he did what must be done. Atticus wondered why Cicero not only supported the Triumvirate but also published a speech announcing it, so to speak. Cicero replied:

1. I must have political protection from my enemies.
2. Cicero claims that he has been moderate in his change of sides.
3. If this speech is well received by Caesar, he is sure that it will allow him (Cicero) room to maintain independence.
4. Some took delight when he opposed the Triumvirs but abandoned him when he needed them in a crisis.

Ad Atticum, iv.6. April 19, 55 BC. Cicero points out his difficult political position:
1. Labeled as insane if he says what he should about the Republic.
2. He looks like a slave, if he just chimes in with the Triumvirs
3. He is treated like a captive, if silent.
4. He can not retire, it is his code to enter the contest.

Ad Familiares 1.7 to Lentulus Spinther, June/July 56 BC. Lentulus wants to know how people feel toward him (Lentulus). Cicero- not easy to figure. Those Lentulus has offended while pursuing public interests are openly against. Those Lentulus has helped are less supportive now that they have what they wanted. Former Consuls are not in support. Pompey, after Lentulus wrote a letter is in good spirits toward Lentulus.

Lentulus hoped to restore Ptolemy to his throne in Egypt. Cicero recommends that he arrange his affairs in such a way that Ptolemy be restored. If successful, there will be praise, if not, jeers. Lentulus must be the judge of what to do.

Then to add more understanding, Cicero tells Lentulus that the manner in which he (Cicero) has been treated by those who should have found ways to bind him to common cause have been jealous and have alienated him (Cicero). Cicero has determined that it is not his birth which they resent but distinctions which they resist. Thus Lentulus’ problem and Cicero’s problem have this common ground. Cicero writes: Do not let the injustice of someone deter you from the excellence you have proposed for your life. But keep in mind your future in politics in Rome. Select with care those you can trust and those you should keep an eye on.

Then Cicero follows the above with the observation that the stupidity and lack of coherent plan (inconstantia) of Cato and friends has been out maneuvered by money, violence and shear force by appearing to possess greater legitimate authority.

The Triumvirate (Cicero , of course does not call it this- this is a modern term) has gained more than they expected as a result. Caesar has gained 10 Legates he requested and pay for his troops and a successor has been blocked. None of this is to my liking but it seems that neither calculation of our welfare must be considered by us without a sense of our moral goodness, nor must a calculation of our moral goodness be considered without a thought for our welfare.

Ad Familiares 1.9 to Lentulus Spinther, Rome, December, 54 BC.

Lentulus (presently governor in Cilicia) wrote to Cicero expressing surprise at his association with Caesar and Appius. Lentulus has no problem with that but does ask for an explanation of the defense Cicero has made for Vatinius whom Cicero previously had slashed to pieces in court.

Cicero feels that he must go back in time.
1. Because of Lentulus, Cicero realizes that he has been recalled from exile. For this Cicero owes Lentulus so much.
2. Cicero felt he owed his country to remain involved, since it had helped Lentulus restore Cicero. These sentiments, Cicero points out to Lentulus, were themes in Cicero’s speeches before the Senate.
3. Cicero notices that Lentulus did not have an easy path in the complete restoration of Cicero- there was ill will and meager support from those who should have been more vigorous.
4. The memorials in honor of the suppression of Catiline- those who should have helped did not and there was violence done to Cicero’s house and Quintus’.
5. Cicero had no easy time getting compensation for the destruction of his property. But owed the Senate a great deal for what they had done.
6. But Cicero had owed Pompey,too, for what he had done in the matter of his return but Cicero kept his political independence.
7. Pompey made a special trip to Rome to stand witness for Sestius whom Cicero was defending.
8. Vatinius said that Cicero was supportive of Caesar because Caesar was successful. (So this was a call for Cicero to display independence.)
9. So at the trial of Sestius Cicero said that while Pompey was present that Bibulus’ difficulties were better than a triumph. Cicero also said that the same people who kept Bibulus in his house, threw Cicero out of his. Cicero thoroughly attacked Vatinus, his career and Tribunate.

Cicero, later in the Senate meeting, concerning the Campanian Land Issue, was so forceful that April 5th both Consuls, Marcellinus and Philippus put Cicero’s proposal to the vote and it passed that the land issue should be discussed May 15.

By doing so Cicero showed
a. He was willing to strike at the heart of the Triumvirate
b. He was independent
10. Cicero’s speech affected Caesar and Pompey as he expected but others he did not anticipate.
11. Pompey gave no hint of displeasure. He left for Sardinia and Africa but met Caesar at Luca.
12. Cicero learned that Caesar AND Pompey were upset and Cicero claims that these were stirred up by Crassus.
13. But Cicero’s principal informant was Quintus to whom Pompey gave an ultimatum. Cicero was told not to discuss the land issue.

So at this point Cicero had a conversation with himself :
Should he not honor his brother’s pledge? But the real kicker was this- he learned that those things he had said which irritated Pompey, although in line with key Optimates (Senatorial leaders), pleased these that Pompey was annoyed and that Caesar would hate Cicero. Plus these hugged and chummed with Clodius.

Cicero continues- Pompey is a primary figure. Pompey and Cicero worked together in the past and Pompey helped to restore Cicero. So support of Pompey was not inconsistent on Cicero’s part. Caesar is close to Pompey. Thus Cicero supports Caesar.

But as Plato said the kind of leaders determine the character of citizens. Example- when the Senate voted to condemn Catiline, the power and authority of the Senate was evident. The same was true down to the Consulship of Bibulus and Caesar. But with Piso and Gabinius of 58 BC, Cicero was thrown under the bus, even though all of Italy come to Cicero’s defense. Cicero had an army but no generals. There were people ready to support but no one to lead.

Then Lentulus turned things around when he provided the leadership people needed to recall Cicero. Thus these who showed weak inclination to prevent his exile possessed courage for Cicero’s recall. Even Caesar and Pompey were inclined to support the Senate.

But Clodius was allowed to escape punishment and those who aided my restoration allowed Clodius to accommodate the memorial for ending the Catilinarian Conspiracy to his own purposes.

These hostile and jealous expected Cicero to return fro exile humbled and was expected to retire from politics. But these failed to see that Cicero was recalled with a universal cry. Cicero thus felt an obligation to participate.

Despite the irritation expressed by the jealous and hostile, Cicero only worked to help friends and the Republic.

Now Cicero sees it as hypocritical for those to criticize his support of Caesar, as they feel that I have abandoned my former ways. But the problem is- where are the good men?

So Cicero has been forced to reconsider. Plato comes to mind again- he said- push your country as far as you can but never use force. Plato did not see his people agreeable to persuasion and force was improper. But Cicero felt that he did not live in a country in a state of decline and as he was actively involved in politics, he hardly had the means to bail out. But he, as opposed to Plato, has a cause to pursue which is the unity of two men for the benefit of the Republic.

So Cicero supports Vatinius in part because he supports Caesar. Cicero reminds Lentulus that he has done the same kind of thing in the difficult world of politics.

Those who hug Clodius forced me to associate with Caesar and Pompey as a counter to their actions.

Now Cicero explains his connection with Crassus. Cicero and Crassus had a set to in a Senate meeting. Many said that they were glad that Cicero had come back to his old ways but then Cicero also heard that these were glad that Crassus would now be Cicero’s enemy. So when Pompey and Caesar asked Cicero to make up with Crassus, he did.

Cicero’s aim has not changed: to serve the Republic. But circumstances have caused him to alter the way he does things.

Cicero then cites Lentulus’ restraint and moderation as an example of the qualities Cicero admires: give and take, willingness to see and understand differences, willingness to see that there are many roads to do what is right, etc.

Cicero mentions a return to the Muses but in terms of publications in terms of ideas suitable to participate in politics.

Cicero gives frank advice concerning Appius and Lentulus’ dispute with him over a successor to his province and Cicero suggests that it is not worth it to oppose Appius but also says that he, Cicero, will support whatever decision he makes. (This is another example of the kind of give and take Cicero misses in others.)

Summary of the letters

The letters to Quintus make it clear that Cicero strove for a position which allowed him an independent voice. The letters to Atticus indicate that he felt that lack of support drove him into alliance with Caesar and a desire to find a way to benefit the state. In the first letter to Spinther Cicero makes the point that it is getting difficult to judge those who offer solid support and those who drift with the wind. He also points out that stupidity of the opposition (perhaps Cato and buddies) has severely blunted the their own efforts. Clearly in this first letter Cicero expresses the difficult task of adhering to one’s principles and yet being effective in politics for the benefit of the state. In the second letter to Spinther, Cicero makes the case that if he desires to bring benefit to the state he must in the present climate change tactics and allies. He is not happy about it but believes that Plato is right in that one should not do violence to one's country. Cicero also implies the importance of people like themselves to remain involved because they possess that happy balance of give and take and a willingness to work with others.

The Speech

No one should be surprised at the line that I take concerning what is to be done about governors for the four provinces of Syria (Gabinius), Macedonia (Piso), Transalpine Gaul and Cisalpine Gaul (Caesar) My resentment fits with the needs of the Republic concerning the assignment of Syria and Macedonia. Publius Servilius’ lead I follow whose motion makes clear that both should be disgraced. What else can I feel about those who exchanged my safety for their own benefit (both apparently made a deal wit Clodius to get plum provinces, if they let him do his will against Cicero).

I pass by the fact that they achieved their goal by condemning this Order, destroyed your prestige, deserted public oath, sacrificed the safety of the Roman people and harassed me and my family.

I will not mention the wrongs here in Rome. But let’s turn to the provinces.

Macedonia was fortified at one time by success of governors. It is now in chaos. The army is lost. Piso’s crimes have been paid by the destruction of our army. Once a small force brought security, now an army can not contain the chaos. Allies in the area are being bled dry. The manner in which he administers justice has made us hated. But for an honest legate, Byzantium would not have a single statue. You purchased the province by overturning the Republic.

His appearance belies his depraved nature.

What about Syria? Chaos and mayhem rules here. The Province has been run as a profitable business by Gabinius. He has made the work of tax collecting impossible. Gabinius has done nothing but find ways to destroy the tax gathers at the moment that our treasury is so low. Do not be fooled by Piso’s serious brow- for he has deprived Gabinius of the title of worst.

Both of these must not be recalled but dragged here.

There is a fascinating sentence:

Quo tempore si liberum vestrum iudicium fuisset nec totiens dilata res nec ad extremum e manibus erepta, restituissetis, id quod cupiebatis, vestrum auctoritatem iis, per quos erat emissa, revocatis et iis ipsis praemiis extortis quae erant pro scelere atque eversione patriae consecuti.

“At that time (during Clodius’ madness) if you had been free to make decisions and if so often the matter had not been put off and if the issue had not finally been snatched from your hands, you would have reclaimed, what you desired again and again, your moral authority when those have been recalled through whom your moral authority had been lost in the first place and when those prizes have been twisted out of the hands, prizes, which they had obtained through wickedness and subversion of the Republic.”

(This speech was referred to by Cicero as his palinode, a peace offering to Caesar and company. And in ways it is just that but sentences like this also indicate that he intends to keep whatever measure of independence he can. After all Piso was Caesar’s father in law and Gabinius was a close associate of Pompey. Admittedly Cicero, as his letters indicate was forced to take a different direction, if he wished to benefit the Republic. But the letters and this speech indicate that he not only bristled under the Triumvirs but struck out where and when he could.)

Gabinius has been refused a supplicate. How embarrassing. Piso sends no reports at all. But Gabinius can take comfort in that one other time a supplication was refused.

Assigning Syria and Macedonia to the Consuls of 55 BC I approve. But these will not govern until 54 BC. So I move that Praetors be assigned to these for 55 BC.

Even if these consuls were excellent, I will not recommend that Caesar be replaced.

(Apparently at this point the Consul Lucius Marcius Philippus interrupted Cicero and said that Caesar was the cause of Cicero’s exile. So why take this line?

Cicero responds: I am thinking of the needs of the state. Cicero then backs this up with examples from the past where people patched up differences for the sake of the state. E.G. Gracchus alone of the Tribunes of the time defended Lucius Scipio even though he was bitterly opposed to Lucius and Africanus. In public assembly he said that they had not suddenly become friends but that ill treatment of Lucius Scipio was not acceptable considering his services to the state. He cites the example of Marius who was given an extraordinary command in an unusual situation.

So Caesar’s work is not yet done. In spite of his success, much remains to be done. He must bring it to a conclusion. Though I am an enemy of Caesar I am a friend of the state.

(These examples testify to Cicero’s definition of a true statesman found in his De Re Publica.)

The interest of the state must trump personal feelings. My love of country brings me into a friendship with Caesar.

(Then Cicero uses current examples of odd couples in politics. These reveal a desire for give and take in terms of the state.)

Cicero states in full terms his reasons for opposing Clodius, even to his own peril. He did this while some looked to their own interests, while defending Cicero. They played it safe by catering to both sides.

I have disagreed with Caesar in the past as you have. Now I am in agreement with you as you have granted more supplications to Caesar than any general in history. You have changed your mind. I voted days of supplication for Pompey. Pompey supports those for Caesar even though they surpass his own.

We have granted ten legates to Caesar and pay for his troops. Now a cry is raised concerning my views in the assigning of these provinces.

It is not the charm of the province which holds Caesar there but a desire to complete the task. Disliking Caesar is no reason to recall him from his province. What Pompey did for other parts of the empire, let Caesar do in Gaul.

In the past we protected Italy and drove out the Gauls. Now Caesar realizes that security can only come when the whole is conquered.

One proposal assigns Syria and Transalpine Gaul to the next consuls. This validates the Lex Vatinia in that it leaves it in place in that Cisalpine Gaul and Illyricum were assigned to Caesar in 59 BC. Another proposal assigns Cisalpine Gaul and Syria to the next consuls. But this would violate the Lex Vatinia because the consul would enter the province before Caesar’s term ended March 1, as the consul would enter the Province January 1.

Another proposal takes the war in Gaul into consideration even though that Senator disapproves of the Lex Vatinia. His proposal fixes a day for the successor at March 1. But this means that the Consul would have no province from January 1 through end of February.

All these proposals leave Piso in Macedonia.

These extraordinary honors voted to Caesar either were done because he deserves it or to bind him to this Senate. If someone starts a career a darling of the people, this does not mean that when they have rendered good service that a place should not be found for them in this most august body.

(Cn. Cornelius Lentulus Marcellinus may be been the one to propose that an opportunity to make Cisalpine Gaul a consular province should not be missed in that a popular law, Lex Vatinia, passed under dubious or even illegal circumstance removed it from the prevue of the Senate. But Cicero politely suggests that it is unwise to miss an opportunity to bring Caesar into the fold. Cicero possessed immense respect for Marcellinus)

Cicero reminds the Senators: I was asked by Caesar to be a member of Board of Five (for his Land Law). Caesar asked me to be part of his political alliance (Triumvirate) and Caesar offered me a position as Legate. I refused all three. I went my own independent way, for I would not abandon my principles for safety.

Caesar transferred Clodius to the plebs which allowed him to run for Tribune. Either he did so because he was angry with me for the rejections or because he failed to win me over. But then he offered me a position on his staff. I declined. And I had no idea the danger which would come to the state and me with the next consuls.

Caesar has repeatedly displayed good will toward me.

If I did not want leading Senators to share in my difficulties (exile?) they should not want me to be a companion in their hostility toward Caesar. I can defend the acts of Caesar when in the past I did not attack or defend his policies when he was Consul.

By the advice of leading Senators I saved the state, by the advice of these same I did not join up with Caesar because they denied the legitimacy of those laws passed during Caesar’s tenure. YET they decried my exile but said that it was passed legally.

A leading Senator (Bibulus?) said that my exile was a disaster to the state but that it was done properly.

I have no ill will about what was said but I am going to use it to support my argument. For the laws of Caesar are declared invalid by many of these but conveniently ignore the same set of circumstances concerning my exile.

If Clodius’ laws are valid, even when circumstances declared his adoption illegal (to become a pleb), these people can not willy nilly choose to examine these laws with a fine tooth comb but give others just a quick look see, when both were carried under the same questionable circumstances. If I do have disagreements with Caesar, I must first look to the needs of the state and pick my fight with him some other time.

Levissime feram, si forte aut iis minus probaro, qui meum inimicum repugnante vestra auctoritate texerunt, aut iis, si qui meum cum inimico suo reditum in gratiam vituperabunt, cum ipsi et cum meo et cum suo inimico in gratiam non dubitarint redire.

But very lightly I will endure, if by chance either less to these I find approval, who concealed my enemy (Clodius) while your authority resisted, or to those if any will attack my reconciliation with their enemy (Caesar), when they themselves both with my and their own enemy (Clodius) do not hesitate to make reconciliation.

signed,
The Obstinate Classicist

3 of 10 people found the following review helpful.
recommend to read CICERO
By SEBASTIANVS
Cicero's Latin speaches are very elegant and sophisticated.
No matter how you may be uncultivated, it is indispenpensable to read CICERONIS OPERA.
Even I, an ignorant Japanese, did read his works in original Latine.
Therefore, it's far much easier to read them for the English-speakers, because both English and Latin belong to the Indo-European languages.

0 of 16 people found the following review helpful.
not one of my books
By Helen H Henderson, adjunct professor of Latin
I do not have this book, and do not remember ordering it. I would like to buy it,however, if one is available

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