THE BITCH HAD IT COMING TO HER: Rhetoric and Interpretation in Ezekiel 16

2000 ◽  
Vol 8 (3) ◽  
pp. 231-254 ◽  
Author(s):  
Peggy Day
Keyword(s):  
Sexual Difference ◽  
Real Life ◽  
The Other ◽  
Subject Position ◽  
Rhetorical Strategy ◽  
Sexual Offenses ◽  
Other Hand ◽  
Ancient Israel ◽  
False Position ◽  
Erroneous Interpretation

AbstractEzek. 16:35-43 describes the punishment invoked upon personified Jerusalem for breach of covenant. Virtually all modern scholars maintain that the description is modelled on real life punishments for adultery in ancient Israel. This paper argues that the role played by Jerusalem's metaphoric lovers, who participate in the punishment rather than, as adulterers themselves, being subject to it, proves that the dominant interpretation of the passage is untenable. The paper proposes that the rhetorical dynamics of the passage have been a powerful influence in leading scholars to maintain this demonstrably false position. This proposal is illustrated by examining how scholars focus their ire solely on personified Jerusalem as adulteress, while at the same time exonerating the male lovers. Interpreting the punishment in this fashion conforms to the passage's rhetorical strategy of creating a unified, male-identified subject position that uses sexual difference to focus the reader's fury solely on the woman. The text accuses personified Jerusalem of the covenant infractions of apostasy and im68 proper foreign alliances, and invokes punishments that are standard for these crimes. The commentators, on the other hand, deleteriously influenced by the rhetorical dynamics of the passage, put personified Jerusalem to death for the enormity of her sexual offenses. This inappropriate literalizing of the sexual language of the vehicle of the metaphor has resulted in an erroneous interpretation of the passage.

Simone de Beauvoir's Philosophy of Individuation

2017 ◽  
Author(s):  
Laura Hengehold
Keyword(s):  
Lived Experience ◽  
20Th Century ◽  
Sexual Difference ◽  
Gilles Deleuze ◽  
The Other ◽  
Simone De Beauvoir ◽  
Second Sex ◽  
Other Hand ◽  
The World

Most studies of Simone de Beauvoir situate her with respect to Hegel and the tradition of 20th-century phenomenology begun by Husserl, Heidegger, and Merleau-Ponty. This book analyzes The Second Sex in light of the concepts of becoming, problematization, and the Other found in Gilles Deleuze. Reading Beauvoir through a Deleuzian lens allows more emphasis to be placed on Beauvoir's early interest in Bergson and Leibniz, and on the individuation of consciousness, a puzzle of continuing interest to both phenomenologists and Deleuzians. By engaging with the philosophical issues in her novels and student diaries, this book rethinks Beauvoir’s focus on recognition in The Second Sex in terms of women’s struggle to individuate themselves despite sexist forms of representation. It shows how specific forms of women’s “lived experience” can be understood as the result of habits conforming to and resisting this sexist “sense.” Later feminists put forward important criticisms regarding Beauvoir’s claims not to be a philosopher, as well as the value of sexual difference and the supposedly Eurocentric universalism of her thought. Deleuzians, on the other hand, might well object to her ideas about recognition. This book attempts to address those criticisms, while challenging the historicist assumptions behind many efforts to establish Beauvoir’s significance as a philosopher and feminist thinker. As a result, readers can establish a productive relationship between Beauvoir’s “problems” and those of women around the world who read her work under very different circumstances.

John Chrysostom on Almsgiving and the Use of Money

1994 ◽  
Vol 87 (1) ◽  
pp. 29-47 ◽  
Author(s):  
Blake Leyerle
Keyword(s):  
Social Status ◽  
Late Antiquity ◽  
The Other ◽  
Rhetorical Strategy ◽  
The Poor ◽  
Other Hand ◽  
John Chrysostom ◽  
The One ◽  
Real Wealth

Few themes so dominate the homilies of John Chrysostom (ca. 347–407 CE) as the plight of the poor and the necessity of almsgiving. His picture of the poor, however, is always set against the prosperous marketplace of late antiquity. It seems therefore scarcely surprising that his sermons on almsgiving resound with the language of investment. With such imagery, Chrysostom tried not only to prod wealthy Christians into acts of charity but also, and perhaps more importantly, to dislodge his rich parishioners from their conviction that an uncrossable social gulf separated them from the poor. The rhetorical strategy he used is typical of all his polemical attacks. On the one hand, he denigrated the pursuit of money and social status as fundamentally unattractive; it is both unchristian and unmasculine. On the other hand, he insisted that real wealth and lasting prestige should indeed be pursued, but more effectively through almsgiving. I shall first examine how Chrysostom effected this recalculation of wealth, and then I shall turn to the question of whether there may have been some advantage for him in pleading so eloquently on behalf the poor.

The Politics of Robot Autonomy

2016 ◽  
Vol 7 (2) ◽  
pp. 341-360 ◽  
Author(s):  
Thomas Burri
Keyword(s):  
Real Life ◽  
The Other ◽  
Ongoing Process ◽  
Autonomous Weapons ◽  
Other Hand ◽  
The Future ◽  
To Come ◽  
The One ◽  
Philosophical Understanding

The autonomy robots enjoy is understood in different ways. On the one hand, a technical understanding of autonomy is firmly anchored in the present and concerned with what can be achieved now by means of code and programming; on the other hand, a philosophical understanding of robot autonomy looks into the future and tries to anticipate how robots will evolve in the years to come. The two understandings are at odds at times, occasionally they even clash. However, not one of them is necessarily truer than the other. Each is driven by certain real-life factors; each rests on its own justification. This article discusses these two “views of robot autonomy” in depth and witnesses them at work at two of the most relevant events of robotics in recent times, namely the Darpa Robotics Challenge, which took place in California in June 2015, and the ongoing process to address lethal autonomous weapons in humanitarian Geneva, which is spurred on by a “Campaign to Stop Killer Robots”.

Sexual Offenses and Consent

1998 ◽  
Vol 11 (1) ◽  
pp. 69-88 ◽  
Author(s):  
Nathan Brett
Keyword(s):  
Sexual Activity ◽  
Common Sense ◽  
The State ◽  
The Other ◽  
Mens Rea ◽  
Prominent Feature ◽  
Sexual Offenses ◽  
Other Hand ◽  
State Of Mind ◽  
Mental Element

In this paper I address a question that has not been a prominent feature of cases or articles which have concerned the issue of consent in relation to sexual offenses. Much work has been done by judges and legal theorists regarding the defendant’s beliefs about the consent of the complainant and the mental element or mens rea of this offense. But, any answers to these questions presuppose some answer to a prior question: What is consent? What must be true of a person who does consent? What must be missing, on the other hand, in a situation where sexual activity takes place without consent?Common sense provides a relatively simple answer to these questions: To consent is to give permission; a person acts without consent where no such permission has been obtained. It is this answer that I want to defend in this paper. This view assumes that talk of consent only makes sense in relation to some autonomy right. Giving consent involves autonomously making changes in a prevailing pattern of rights and obligations. It is a limited withdrawal of a right not to be interfered with; and it will make legally permissible actions that would otherwise be subject to criminal and civil penalties. To me it seems obvious that such a change in the prevailing pattern of rights and obligations can only take place where there is communication between the parties. This means that the question of consent is not just a question about the state of mind or attitude of the complainant. Rather, the matter which should be central to a court’s consideration of consent is the question of what was said or done that could be construed as granting permission to do the acts in question.

scholarly journals Alienation in Harry Potter

2021 ◽  
Author(s):  
Ayman Khaled Hussein ◽  
Mohd Nazri Latiff Azmi ◽  
Mohammad Nusr Mohammad Al-Subaihi
Keyword(s):  
Racial Discrimination ◽  
Real Life ◽  
Harry Potter ◽  
The Other ◽  
Social Discrimination ◽  
Book Series ◽  
Other Hand ◽  
Postcolonial Discourse ◽  
The One

This is a thematic study of Harry Potter (1997-2007) concerning the theme of alienation. Joanne Rowling is a British novelist famous for writing her best-known fantasy book series, Harry Potter (1997-2007). This study argues that Rowling employs fantastical elements in Harry Potter to present symbolic and real-life themes that summon the postcolonial discourse of alienation. In addition, the study aims to raise the role of fantasy in serving Humanity and the dignity of people and understanding the conflicts among the members of society. Moreover, this study investigates how racial discrimination and postcolonialism work against the Humanity of heroes and their companions in their community. Therefore, that relationship causes a realistic commentary on real-life situations. The theoretical platform deployed in this study is a postcolonial perspective that purports to grasp the striking overlaps between the theme of alienation and the insights of the racial and social postcolonial discourse. The findings achieved in this paper prove the juxtaposition between alienation on the one hand and racial and social discrimination on the other hand. The researcher seeks to demonstrate that Harry Potter reflects the suffering and alienation of characters.

scholarly journals A Study on Two New Chinese Mandarin Phrases “Jiang Zhen” (讲真) and “Lao Siji” (老司机) from the Three Dimensions of Language

2016 ◽  
Vol 2 (1) ◽  
pp. 86
Author(s):  
Aihua Wen
Keyword(s):  
Real Life ◽  
The Other ◽  
Three Dimensions ◽  
The Internet ◽  
The Public ◽  
Other Hand ◽  
Internet Users ◽  
Southern Chinese ◽  
New Meanings ◽  
Chinese Dialects

Internet users have given two existing phrases in Chinese, “Jiang Zhen” and “Lao Siji” new second definitions. “Jiang Zhen” which exists in some southern Chinese dialects is gradually becoming a new Mandarin phrase. The phrase’s meaning is being transformed and this new meaning is being used by Chinese netizens. This new and transformed meaning has spread quickly throughout the internet. On the other hand, “Lao Siji” now has several new meanings and has become more popular in online and real life conversations. From the three dimensions of language namely semantics, syntax and pragmatics, the two new phrases have their intrinsic connotations. Currently, different sections of the public hold different attitudes to these two new phrases, so their vitality is still waiting for the test of time.

scholarly journals URDU: عصر حاضر میں اسلام کے تصور ولایت کی اہمیت و ضرورت

rahatulquloob ◽  
2021 ◽  
pp. 109-120
Author(s):  
Dr. Ambreen Atiq ◽  
Dr. Abu Sufyan Qazi Furqan Ahmad ◽  
Dr. Khawaja Saif ur Rehman
Keyword(s):  
Real Life ◽  
The Other ◽  
The Real ◽  
Other Hand ◽  
Islamic Jurisprudence ◽  
Potential Problems ◽  
Physical Attraction ◽  
The Guardian ◽  
Total Agreement ◽  
Selection Of

According to Islamic Jurisprudence, one of the most important requirements for a sound marriage is the total agreement of the woman under the guardianship of her father or any other mahram relative. In case of none, the ruler or the judge assume to be a guardian or Wali of a woman. A guardian or Wali is responsible for the selection of the righteous person for the woman and assures the protection and welfare of her Rights and interests. He has the authority to reject and refuse the proposal if the suitor did not deem a sound and sincere match. A marriage without a guardian is considered unlawful, as there is no concept of love affairs and courtship without a guardian in Islam. The guardian evaluates the religious, social and economic compatibility of the couple, while on the other hand a woman selects the spouse on physical attraction and romantic notion which vanishes out soon as the real life starts causing potential problems in relationship. That why Islam lays down principle and law of wilayat for a lady to protect her interests and rights and consider to be a shield and safeguard for her welfare in future marital life.

scholarly journals Λογικὴ λατρεία (Rom 12,1). The Pauline Idea of Worship between the Hebrew and Hellenistic Worlds

Verbum Vitae ◽  
2021 ◽  
Vol 39 (3) ◽  
pp. 791-806
Author(s):  
Matteo Crimella
Keyword(s):  
The Other ◽  
Religious Practices ◽  
Other Hand ◽  
Semantic Link ◽  
Ancient Israel ◽  
Hellenistic World ◽  
Christian Worship ◽  
Great Tradition ◽  
The One ◽  
The Sacrifice

This essay focuses on a passage from the Letter to the Romans, better on a famous expression: λογικὴ λατρεία (Rom 12,1). After having studied its context in some depth, it shows how Paul operates in a dual direction: the apostle removes from the expression any kind of semantic link bound up with the cult; he also attributes to it a profane semantic. Paul does not intend to oppose the two cults, Jewish and Christian. His words imply that, like the ancient Israel before them, the Christian believers should also be distinguished for their cult. Christian worship is conceived in a different way. It is far from being a spiritualisation of the cult. Such a reduction is excluded by the object of the sacrifice, «your bodies». Paul operates in two directions: on the one hand, he avoids the trap of supersessionism with regard to the Jewish cult; on the other hand, he excludes a spiritualisation (or interiorisation) of Greek religious practices. Paul’s language is distinct both from the great tradition of Israel and from the Hellenistic world.

PROBLEMS IN HORACE, EPODE 11

2015 ◽  
Vol 65 (2) ◽  
pp. 673-681
Author(s):  
A.J. Woodman
Keyword(s):  
Twentieth Century ◽  
Real Life ◽  
The Other ◽  
Other Hand ◽  
To Come

Fraenkel dismissed Epode 11 with the statement that it ‘is an elegant piece of writing, but there is little real life in it’. By this ambiguously expressed comment he did not mean that the poem fails to ‘come alive’, but that it is artificial: he saw the poem as little more than an assembly of themes and motifs which recur in other genres, especially epigram and elegy. This has also been the perspective of some other twentieth-century scholars: Georg Luck's self-styled ‘interpretation’ of the poem consists largely of a numbered list of thirteen motifs which the epode has in common with elegy and which in Luck's opinion were derived by Horace from Gallus. Alessandro Barchiesi, on the other hand, capitalizes on the perceived elegiac motifs in order to see the poem as a dynamic fusion of elegy and iambus. As for commentators, although older representatives seem to have regarded Epode 11 as generally self-explanatory, the poem receives increasing attention from Cavarzere, Mankin and Watson, the last of whom originally discussed some of its problems in a paper published twenty years earlier. Yet various problems still remain, and in this paper I propose to re-examine lines 1–6 and 15–18 in the hope that a clearer view of the epode as a whole may emerge.

“The Law of Any Lasting Development”: Yu. F. Samarin – the Founder of the “Russian School”

2019 ◽  
Vol 54 ◽  
pp. 13-21
Author(s):  
Alexander E. Kotov
Keyword(s):  
Real Life ◽  
Similar Type ◽  
The Other ◽  
Significant Part ◽  
Political Struggle ◽  
Russian School ◽  
Russian People ◽  
Other Hand ◽  
The Law ◽  
The Baltic

Yu.F. Samarin was the true founder of the “Russian school” of the 1860s – 1890s and in a way of the whole of Russian political modernism. His intrinsical “German” rational consistency deterred him from opposition, determined his peculiar tactics of political struggle and the no less peculiar style of polemics. One of the most striking examples of the latter is his correspondence with baroness von Raden, illustrating the dialogue between not only supporters of different views on the Russian question, but also of followers of the similar type of religion. While not being a Protestant, Samarin still was bent to exactly Protestantism. At the same time, the Protestant tendencies in Samarin’s religiousness were dictated precisely by his conservatism: “formally correct syllogism” for him always required testing by “real life”, and a significant part of conservative contemporaries turned out to be latent revolutionaries. The main object of his criticism was the birth privileges of the Baltic Germans, who served the emperor, but not the Russian people, and who with the unification of Germany received another center of attraction. Samarin was the person, who more fully than many of his contemporaries studied the question of the connection between the estate and the national principles. His views were most succinctly expressed in his polemics with the conservative-aristocratic “Vest” journal. Yury Fedorovich strongly denied the possibility of building a state on the basis of supranational aristocratic elite. On the other hand, his anti-aristocratic pathos logically led Samarin to a certain tolerance towards the serving bureaucracy. Some of Samarin’s theses in the early 1860s were accepted by M.N. Katkov.

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