Not over Moses’ Dead Body: Jude 9, 22-24 and the Assumption of Moses in their Early Jewish Context

2017 ◽  
Vol 40 (2) ◽  
pp. 192-213
Author(s):  
Ryan E. Stokes
Keyword(s):  
Human Body ◽  
The Body ◽  
Dead Body ◽  
Early Judaism ◽  
The Devil ◽  
Previous Scholarship

Jude 9 refers to a story in which the archangel Michael disputes with the devil about the body of Moses. Although the story cited by Jude has not been preserved, the literature of early Judaism contains several traditions that can inform one’s understanding of Jude’s source. This article explores these traditions, especially early Jewish interpretations of Zech. 3, in an effort to throw light on this story and its use in the epistle of Jude. These traditions suggest that the disagreement between Michael and the devil over Moses’ body pertained not to the burial of Moses’ corpse, as previous scholarship has assumed, but to Moses’ bodily ascent into God’s presence. In this ascent account, the devil would have opposed Michael on the grounds that Moses’ fleshly, human body was inadequate for God’s presence. Further, it is probable that Jude 22-24 alludes to the same ascent story.

scholarly journals The disorderly body: considerations of The Book of Numbers, 19 and ritual impurity after contact with a corpse

2011 ◽  
Vol 23 ◽  
pp. 197-205
Author(s):  
Sandra Junker
Keyword(s):  
Hebrew Bible ◽  
Human Body ◽  
The Body ◽  
Human Being ◽  
Dead Body ◽  
Life And Death ◽  
Living Body ◽  
The People ◽  
The Dead ◽  
Living Creature

This article deals with the idea of ritual bodily impurity after coming into contact with a corpse in the Hebrew Bible. The evanescence and impermanence of the human body testifies to the mortality of the human being. In that way, the human body symbolizes both life and death at the same time; both conditions are perceivable in it. In Judaism, the dead body is considered as ritually impure. Although, in this context it might be better to substitute the term ‘ritually damaged’ for ‘ritually impure’: ritual impurity does not refer to hygienic or moral impurity, but rather to an incapability of exercising—and living—religion. Ritual purity is considered as a prerequisite for the execution of ritual acts and obligations. The dead body depends on a sphere which causes the greatest uncertainty because it is not accessible for the living. According to Mary Douglas’s concepts, the dead body is considered ritually impure because it does not answer to the imagined order anymore, or rather because it cannot take part in this order anymore. This is impurity imagined as a kind of contagious illness, which is carried by the body. This article deals with the ritual of the red heifer in Numbers 19. Here we find the description of the preparation of a fluid that is to help clear the ritual impurity out of a living body after it has come into contact with a corpse. For the preparation of this fluid a living creature – a faultless red heifer – must be killed. According to the description, the people who are involved in the preparation of the fluid will be ritually impure until the end of the day. The ritual impurity acquired after coming into contact with a corpse continues as long as the ritual of the Red Heifer remains unexecuted, but at least for seven days. 

scholarly journals The Dead Body as a 'Lieu De Mémoire'. The Body-Object and the Living Body in Caitlin Doughty’s Nonfiction

Linguaculture ◽  
2021 ◽  
Vol 12 (1) ◽  
pp. 87-101
Author(s):  
Cristina-Mihaela Botîlcă
Keyword(s):  
Human Body ◽  
The Body ◽  
First Century ◽  
Western Society ◽  
Post Mortem ◽  
Dead Body ◽  
Personal Memory ◽  
Living Body ◽  
The Dead ◽  
Twenty First Century

Between Pierre Nora’s lieux de mémoire and Paul Ricoeur’s body-object there appears to be a relation of community and personal memory. Before death, the human body holds three meanings: material, symbolic, and functional, but post-mortem the body also becomes a place where both community and individual can update their relationship with death and mortality. In the twenty-first century, secularization of death practices inevitably leads to a secular view of the body. In Cailin Doughty’s nonfiction, the body seems to stand at the crossroad between spirituality and secularization, so between the meaning of the body and the body as a lieu. This paper will discuss how Nora’s and Ricoeur’s interpretations of memory and body apply to Doughty’s representation of the dead body within a death denying twenty-first century Western society.

Do the Dead Have Interests? Policy Issues for Research After Life

1998 ◽  
Vol 24 (2-3) ◽  
pp. 261-291
Author(s):  
Dorothy Nelkin ◽  
Lori Andrews
Keyword(s):  
Nineteenth Century ◽  
Human Body ◽  
The Body ◽  
Human Tissues ◽  
Dead Body ◽  
Jeremy Bentham ◽  
Valuable Resource ◽  
Market Place ◽  
Policy Issues ◽  
University College London

The importance of establishing rights in a dead body has been, and will continue to be, magnified by scientific advancements. The recent explosion of research and information concerning biotechnology has created a market place in which human tissues are routinely sold to and by scientists, physicians and others. The human body is a valuable resource.The body of the nineteenth century philosopher Jeremy Bentham is on display in a glass cage at University College, London. Bentham applied his utilitarian perspectives to the body by suggesting that corpses, including his own, would be of greater use to society stuffed and displayed as an “auto-icon” rather than simply buried away. Preserved, exhibited and studied, the corpse, he said, could serve “moral, political, honorific, dehonorific, money-saving, money getting, commemorative, genealogical, architectural, theatrical, and phrenological” ends.

scholarly journals The Body in Jesus’ Tomb as a Hylemorphic Puzzle: a Response to Jaeger and Sienkiewicz and an Application for Christological Anthropology

Perichoresis ◽  
2021 ◽  
Vol 19 (2) ◽  
pp. 83-97
Author(s):  
James T. Turner
Keyword(s):  
Human Body ◽  
The Body ◽  
Dead Body ◽  
Ontological Status ◽  
Substantial Form ◽  
Prime Matter

Abstract In a recent paper, Andrew Jaeger and Jeremy Sienkiewicz attempt to provide an answer consistent with Thomistic hylemorphism for the following question: what was the ontological status of Christ’s dead body? Answering this question has christological anthropological import: whatever one says about Christ’s dead body, has implications for what one can say about any human’s dead body. Jaeger and Sienkiewicz answer the question this way: that Jesus’ corpse was prime matter lacking a substantial form; that it was existing form-less matter. I argue that their argument for this answer is unsound. I say, given Thomistic hylemorphism, there was no human body in Jesus’s tomb between his death and resurrection. Once I show their argument to be unsound, I provide a christological anthropological upshot: since there was no human body in Christ’s tomb, there are no human bodies in any tomb.

Indigenous Anatomies

2019 ◽  
pp. 99-116 ◽  
Keyword(s):  
Case Studies ◽  
Human Body ◽  
The Body ◽  
Cultural Dimensions ◽  
Indigenous Populations ◽  
Mortuary Practices ◽  
Dead Body ◽  
Multidisciplinary Research ◽  
Research Questions ◽  
Body Concept

As bioarchaeologists who deal directly with the human body, we often neglect emic understandings of the body that are important to interpreting the worldview of indigenous populations. In this paper, Andean notions of the body are presented using indigenous terminology in an effort to highlight dramatic differences in body concept interpretation. Furthermore, three bioarchaeological Andean case studies will be presented to illustrate perceptions of the age and wellness in different archaeological contexts. It is suggested that highly contextualized and multidisciplinary research questions need to be developed in an effort to interpret emic social and cultural dimensions of the living and dead body and mortuary practices.

Correction of Posture Deviations in the Sagittal Plane Using the Pilates Method

2019 ◽  
pp. 3-13
Author(s):  
Alexandru Cîtea ◽  
George-Sebastian Iacob
Keyword(s):  
Low Back Pain ◽  
Back Pain ◽  
Postural Control ◽  
Human Body ◽  
Sagittal Plane ◽  
The Body ◽  
Lower Limbs ◽  
Low Back ◽  
Pilates Method ◽  
The Relationship

Posture is commonly perceived as the relationship between the segments of the human body upright. Certain parts of the body such as the cephalic extremity, neck, torso, upper and lower limbs are involved in the final posture of the body. Musculoskeletal instabilities and reduced postural control lead to the installation of nonstructural posture deviations in all 3 anatomical planes. When we talk about the sagittal plane, it was concluded that there are 4 main types of posture deviation: hyperlordotic posture, kyphotic posture, rectitude and "sway-back" posture.Pilates method has become in the last decade a much more popular formof exercise used in rehabilitation. The Pilates method is frequently prescribed to people with low back pain due to their orientation on the stabilizing muscles of the pelvis. Pilates exercise is thus theorized to help reactivate the muscles and, by doingso, increases lumbar support, reduces pain, and improves body alignment.

Representation of a Human Body: A Comparison Study between Balinese and Javanese Traditional House

Humaniora ◽  
2020 ◽  
Vol 11 (2) ◽  
pp. 83-90
Author(s):  
Anak Agung Ayu Wulandari ◽  
Ade Ariyani Sari Fajarwati
Keyword(s):  
Comparative Study ◽  
Human Body ◽  
Qualitative Method ◽  
Descriptive Analysis ◽  
The Body ◽  
Comparison Study ◽  
Architectural Drawing ◽  
Study Approach ◽  
The Comparative Study ◽  
Head Area

The research would look further at the representation of the human body in both Balinese and Javanese traditional houses and compared the function and meaning of each part. To achieve the research aim, which was to evaluate and compare the representation of the human body in Javanese and Balinese traditional houses, a qualitative method through literature and descriptive analysis study was conducted. A comparative study approach would be used with an in-depth comparative study. It would revealed not only the similarities but also the differences between both subjects. The research shows that both traditional houses represent the human body in their way. From the architectural drawing top to bottom, both houses show the same structure that is identical to the human body; head at the top, followed by the body, and feet at the bottom. However, the comparative study shows that each area represents a different meaning. The circulation of the house is also different, while the Balinese house is started with feet and continued to body and head area. Simultaneously, the Javanese house is started with the head, then continued to body, and feet area.

Variant origin of Common Interosseous Artery from Brachial Artery

2017 ◽  
Vol 2 (3) ◽  
Author(s):  
Pralhad D. Subbannavar
Keyword(s):  
Brachial Artery ◽  
The Body ◽  
Dead Body ◽  
Invasive Procedures ◽  
Arterial Variations ◽  
Statistical Inferences ◽  
Individual Variations ◽  
Interosseous Artery ◽  
Cubital Fossa ◽  
Dissection Techniques

Acharya Sushruta has emphasized the method and importance of dissection to study anatomy practically. Perfect knowledge of anatomy is vital for practicing surgeons and hence the training of dissecting the dead body was considered as mandatory for surgeons. Though dissection techniques may give the perception of the structure of organs, the pervading and subtle consciousness in the body can be experienced with the eyes of knowledge and penance only. Though the standard anatomy is defined based on statistical inferences on comparing large number of subjects, individual variations and exceptional structural specialties tend to occur quite frequently. Proper recording and publication of such instances would strengthen the knowledge base of the science. Knowledge regarding arterial variations of upper limb is important for surgeons and orthopedicians as they are commonly involved in invasive procedures. We report a case ofvariant origin of right common interosseous artery from brachial artery in cubital fossa. It followed a normal course after the origin.

Embodying the culture of achievement: Culture between illness and perfection is a ‘thin line’ – obtaining the ideal female body as an act of achievement

2021 ◽  
pp. 1354067X2110040
Author(s):  
Josefine Dilling ◽  
Anders Petersen
Keyword(s):  
Experimental Study ◽  
Human Body ◽  
Female Body ◽  
The Body ◽  
Thin Line ◽  
Complex Processes ◽  
The Individual ◽  
Different Levels ◽  
The Ideal ◽  
Body Ideals

In this article, we argue that certain behaviour connected to the attempt to attain contemporary female body ideals in Denmark can be understood as an act of achievement and, thus, as an embodiment of the culture of achievement, as it is characterised in Præstationssamfundet, written by the Danish sociologist Anders Petersen (2016) Hans Reitzels Forlag . Arguing from cultural psychological and sociological standpoints, this article examines how the human body functions as a mediational tool in different ways from which the individual communicates both moral and aesthetic sociocultural ideals and values. Complex processes of embodiment, we argue, can be described with different levels of internalisation, externalisation and materialisation, where the body functions as a central mediator. Analysing the findings from a qualitative experimental study on contemporary body ideals carried out by the Danish psychologists Josefine Dilling and Maja Trillingsgaard, this article seeks to anchor such theoretical claims in central empirical findings. The main conclusions from the study are used to structure the article and build arguments on how expectations and ideals expressed in an achievement society become embodied.

scholarly journals Inter-body coupling in electro-quasistatic human body communication: theory and analysis of security and interference properties

2021 ◽  
Vol 11 (1) ◽  
Author(s):  
Mayukh Nath ◽  
Shovan Maity ◽  
Shitij Avlani ◽  
Scott Weigand ◽  
Shreyas Sen
Keyword(s):  
Channel Capacity ◽  
Body Surface ◽  
Human Body ◽  
Communication Theory ◽  
The Body ◽  
Body Area ◽  
Theoretical Understanding ◽  
Communication Modality ◽  
Conductive Properties ◽  
Human Body Communication

AbstractRadiative communication using electromagnetic fields is the backbone of today’s wirelessly connected world, which implies that the physical signals are available for malicious interceptors to snoop within a 5–10 m distance, also increasing interference and reducing channel capacity. Recently, Electro-quasistatic Human Body Communication (EQS-HBC) was demonstrated which utilizes the human body’s conductive properties to communicate without radiating the signals outside the body. Previous experiments showed that an attack with an antenna was unsuccessful at a distance more than 1 cm from the body surface and 15 cm from an EQS-HBC device. However, since this is a new communication modality, it calls for an investigation of new attack modalities—that can potentially exploit the physics utilized in EQS-HBC to break the system. In this study, we present a novel attack method for EQS-HBC devices, using the body of the attacker itself as a coupling surface and capacitive inter-body coupling between the user and the attacker. We develop theoretical understanding backed by experimental results for inter-body coupling, as a function of distance between the subjects. We utilize this newly developed understanding to design EQS-HBC transmitters that minimizes the attack distance through inter-body coupling, as well as the interference among multiple EQS-HBC users due to inter-body coupling. This understanding will allow us to develop more secure and robust EQS-HBC based body area networks in the future.

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