CHAPTER XIV. If You Can’t Remember, How to Make It Up Some Monastic Rules for Redacting Canonical Texts

2017 ◽  
pp. 395-408
Keyword(s):  
Canonical Texts

Plato's Caves

2020 ◽  
Author(s):  
Rebecca LeMoine
Keyword(s):  
Cultural Diversity ◽  
White Supremacist ◽  
Contemporary Debate ◽  
Student Protests ◽  
Self Reflection ◽  
Cultural Engagement ◽  
Good Citizen ◽  
Love Of Learning ◽  
Canonical Texts ◽  
Insight Into

From student protests over the teaching of canonical texts such as Plato’s Republic to the use of images of classical Greek statues in white supremacist propaganda, the world of the ancient Greeks is deeply implicated in a heated contemporary debate about identity and diversity. Plato’s Caves defends the bold thesis that Plato was a friend of cultural diversity, contrary to many contemporary perceptions. It shows that, across Plato’s dialogues, foreigners play a role similar to that of Socrates: liberating citizens from intellectual bondage. Through close readings of four Platonic dialogues—Republic, Menexenus, Laws, and Phaedrus—the author recovers Plato’s unique insight into the promise, and risk, of cross-cultural engagement. Like the Socratic “gadfly” who stings the “horse” of Athens into wakefulness, foreigners can provoke citizens to self-reflection by exposing contradictions and confronting them with alternative ways of life. The painfulness of this experience explains why encounters with foreigners often give rise to tension and conflict. Yet it also reveals why cultural diversity is an essential good. Simply put, exposure to cultural diversity helps one develop the intellectual humility one needs to be a good citizen and global neighbor. By illuminating Plato’s epistemological argument for cultural diversity, Plato’s Caves challenges readers to examine themselves and to reinvigorate their love of learning.

Connecting Gospels

2018 ◽  
Keyword(s):  
Second Century ◽  
Common Belief ◽  
Field Of Study ◽  
Early Christian ◽  
Single Field ◽  
Vantage Points ◽  
Canonical Texts ◽  
Normative Status ◽  
Two Bodies ◽  
Shed Light

By the late second century, early Christian gospels had been divided into two groups by a canonical boundary that assigned normative status to four of them while consigning their competitors to the margins. The project of this volume is to find ways to reconnect these divided texts. The primary aim is not to address the question whether the canonical/non-canonical distinction reflects substantive and objectively verifiable differences between the two bodies of texts—although that issue may arise at various points. Starting from the assumption that, in spite of their differences, all early gospels express a common belief in the absolute significance of Jesus and his earthly career, the intention is to make their interconnectedness fruitful for interpretation. The approach taken is thematic and comparative: a selected theme or topic is traced across two or more gospels on either side of the canonical boundary, and the resulting convergences and divergences shed light not least on the canonical texts themselves as they are read from new and unfamiliar vantage points. The outcome is to demonstrate that early gospel literature can be regarded as a single field of study, in contrast to the overwhelming predominance of the canonical four characteristic of traditional gospels scholarship.

Fiduciary Principles in the Canon Law

2019 ◽  
pp. 489-504
Author(s):  
Richard H. Helmholz
Keyword(s):  
Canon Law ◽  
Fiduciary Duty ◽  
Historical Background ◽  
English Court ◽  
Medieval Church ◽  
Canonical Texts ◽  
Trust Law ◽  
The Church ◽  
Court Practice

This chapter discusses the scope of principles of fiduciary duty as they appear in the canon law. It first provides a historical background on canon law and its relation to fiduciary law, noting that the medieval church and principles of fiduciary duty were interconnected in direct and positive ways. In fact, the church was governed by many of the same principles of fiduciary law that are found in modern trust law, and these principles were fully and authoritatively stated in the Corpus iuris canonici during the twelfth and thirteenth centuries. The chapter proceeds by analyzing the Corpus iuris canonici and its two books: Gratian’s Concordia discordantium canonum, also known as the Decretum, and the books of Decretals. It also traces the development of fiduciary law inherent in some of the canonical texts and explains how fiduciary principles came to be enforced in the canon law, citing examples of the width of the scope of fiduciary principles found in English court practice, including a duty applied only to the clergy. Finally, it considers whether the modern law of trusts was shaped in any way by canonical influence.

scholarly journals The Resurrection of Jesus: do extra-canonical sources change the landscape?

2005 ◽  
Vol 26 (3) ◽  
pp. 851-866
Author(s):  
F P Viljoen ◽  
A E Buglass
Keyword(s):  
New Testament ◽  
Historical Event ◽  
The New Testament ◽  
Canonical Texts

The resurrection of Jesus is assumed by the New Testament to be a historical event. Some scholars argue, however, that there was no empty tomb, but that the New Testament accounts are midrashic or mythological stories about Jesus.  In this article extra-canonical writings are investigated to find out what light it may throw on intra-canonical tradition. Many extra-canonical texts seemingly have no knowledge of the passion and resurrection, and such traditions may be earlier than the intra-canonical traditions. Was the resurrection a later invention?  Are intra-canonical texts developments of extra-canonical tradition, or vice versa?  This article demonstrates that extra-canonical texts do not materially alter the landscape of enquiry.

scholarly journals From Cadbury to Kay: discourse, intertextuality and the evolution of UK corporate governance

2018 ◽  
Vol 31 (5) ◽  
pp. 1542-1562 ◽  
Author(s):  
Michael Price ◽  
Charles Harvey ◽  
Mairi Maclean ◽  
David Campbell
Keyword(s):  
Corporate Governance ◽  
Critical Discourse Analysis ◽  
Critical Discourse ◽  
Governance Reform ◽  
Content Type ◽  
Main Research ◽  
Corporate Governance Code ◽  
Set Up ◽  
The Uk ◽  
Canonical Texts

PurposeThe purpose of this paper is to answer two main research questions. First, the authors ask the degree to which the UK corporate governance code has changed in response to both systemic perturbations and the subsequent enquiries established to recommend solutions to perceived shortcomings. Second, the authors ask how the solutions proposed in these landmark governance texts might be explained.Design/methodology/approachThe authors take a critical discourse approach to develop and apply a discourse model of corporate governance reform. The authors draw together data on popular, corporate-political and technocratic discourses on corporate governance in the UK and analyse these data using content analysis and the historical discourse approach.FindingsThe UK corporate governance code has changed little despite periodic crises and the enquiries set up to investigate and make recommendation. Institutional stasis, the authors find, is the product of discourse capture and control by elite corporate actors aided by political allies who inhabit the same elite habitus. Review group members draw intertextually on prior technocratic discourse to create new canonical texts that bear the hallmarks of their predecessors. Light touch regulation by corporate insiders thus remains the UK approach.Originality/valueThis is one of the first applications of critical discourse analysis in the accounting literature and the first to have conducted a discursive analysis of corporate governance reports in the UK. The authors present an original model of discourse transitions to explain how systemic challenges are dissipated.

The Polish Shakespearean stage in the post-transformational era

2021 ◽  
Vol 14 (1) ◽  
pp. 11-29 ◽  
Author(s):  
Urszula Kizelbach
Keyword(s):  
Popular Music ◽  
Digital Media ◽  
Mass Culture ◽  
Pop Culture ◽  
New Approach ◽  
Economic Changes ◽  
Short Overview ◽  
New Meanings ◽  
Canonical Texts ◽  
The Doors

The Shakespearean stage productions after 1989 reflected social, political and economic changes in the rapidly transforming Polish reality, which gave rise to a modern type of audience whose sensitivity was shaped by popular music, cinema, digital media and the mass culture. Contemporary Polish directors (Jan Klata, Maja Kleczewska, Grzegorz Jarzyna, Krzysztof Warlikowski) recognized that modernity and tradition can (and should) be combined onstage and that canonical texts can express new meanings in new forms. The new approach to the audience and the canon led to the development of the new aesthetics representing the ‘postdramatic theatre’. The new aesthetics gave new rights to the directors; for example, Maja Kleczewska set her Macbeth in a criminal underworld of the Polish mafia in the 1990s, imbuing her production with kitschy costumes and pop culture symbols. For the same reason, Jan Klata located his H. in the Gdansk shipyard, the birthplace of ‘Solidarity’, infusing his adaptation with the music of The Doors, Metallica and U2. In my analysis of the Polish Shakespearean stage in the post-transformational era, I offer a short overview of some key trends in dramaturgical aesthetics and the directors’ approaches to the adaptation of Shakespeare’s drama to the stage in the 1990s and 2000s. Next, I discuss in more detail the ‘postdramatic’ aesthetics of the modern Shakespeare adaptations based on the examples of two chosen artists, Maja Kleczewska and Jan Klata.

Midrash in a Lexical Key

2013 ◽  
pp. 213-232
Author(s):  
Joanna Weinberg
Keyword(s):  
Twelfth Century ◽  
Religious Tradition ◽  
Number Of Leaves ◽  
Canonical Texts

This chapter discusses how Jews began to produce dictionaries of their own canonical texts. Particularly significant is the recent discovery of a number of leaves of the ‘lost’ dictionary of Hai Gaon, entitled Kitab al-hawi, which lists words belonging to the main corpora of the author's religious tradition: Scripture, Targum, Talmud, and Midrash. Not long after Hai Gaon penned his dictionary, another lexicon—Nathan ben Yehiel's Sefer he'arukh—was produced. One feature alone links the Arukh, written in Rome at the beginning of the twelfth century, with Hai's dictionary—the citation of rabbinic writings, including the main works of classical Midrash. Nathan, like Hai, harvested the entries for his dictionary from all extant sources and traditions without imposing a hierarchy of reading on his readers.

Ordo-Liberalism as Tradition, Ideology, and Model of Citizenship: Memorializing, Reinventing, Forgetting

2020 ◽  
pp. 99-128
Author(s):  
Kenneth Dyson
Keyword(s):  
Family Resemblance ◽  
Power Structures ◽  
Dual Nature ◽  
Academic Power ◽  
Liberal Tradition ◽  
Complex Processes ◽  
Invented Tradition ◽  
Canonical Texts ◽  
Core Characteristics

This chapter examines the complex processes of memorialization, reinvention, and forgetting that have characterized the Ordo-liberal tradition; the role of the Freiburg School; the selection of certain aspects of political economy and of certain thinkers and texts; and the distinctive focusing illusions that have followed. It also looks at how its identity has been shaped by its ideological makeup and its model of citizenship. The picture that emerges is of a tradition whose core characteristics can be defined but whose boundaries are difficult to fix. Part of the problem is its ideological hybridity as both conservative and liberal. The chapter looks at the dual nature of the Ordo-liberal tradition as explicit and formalized knowledge and as tacit and common-sense knowledge (William Sorley). In the first sense it is characterized by academic power structures, notably in economics and law, and canonical texts, and by the effects of generational change on these structures. In the second sense, Ordo-liberalism is bound up with administrative cultures and the extent to which they are rule-bound and receptive. The chapter then considers two other aspects of the Ordo-liberal tradition: as ideal type (Eucken) and more loosely as family resemblance (Ludwig Wittgenstein); and as authentic and invented tradition (Eric Hobsbawm), distinguishing Freiburg 1, 2, and 3. Finally, the chapter identifies the Ordo-liberal model of citizenship as based on safeguarding the morally responsible individual: the wise consumer, the thrifty saver, and the responsible creditor. It condemns feckless and profligate behaviour, notably of debtors. This model is subjected to critique.

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