scholarly journals A Nested Infinite Radical Expression for Odd Numbers

2021 ◽  
Author(s):  
Treanungkur Mal

2002 ◽  
Vol 45 (3) ◽  
pp. 35
Author(s):  
Christopher J. Colvin ◽  
Nahem Yousaf ◽  
Anthony O'Brien


Author(s):  
Ada Rapoport-Albert

This chapter highlights the most radical expression of Jacob Frank's predilection for inverting conventional gender norms as the reversal of sexual identity in the figure of the messianic redeemer. It analyses Abraham Cardozo's tentative stipulation of a female herald of good tidings to Zion during the early stages of the Sabbatian movement. It also mentions the Noble Lady of Salonica, who maintained diplomatic relations with Jonathan Eybeschuetz and his sons even after Berukhyah's death. The chapter focuses on Sarah, Sabbatai Zevi's spouse, who believed herself to be the predestined spouse of the messiah. It explains how Sarah assimilated into her own person the mythical figure of the superior messianic bride.



2010 ◽  
Vol 38 (2) ◽  
pp. 265-289 ◽  
Author(s):  
Dalibor Mišina

As “music of commitment,” in the period from the late 1970s to the late 1980s rock music in Yugoslavia had an important purpose of providing a popular-cultural outlet for the unique forms of socio-cultural critique that engaged with the realities and problems of Yugoslav society. The three “music movements” that embodied the new rock'n'roll spirit – New Wave, New Primitives, and New Partisans – used rock music to critique the country's “new socialist culture,” with the purpose of helping to eliminate the disconnect between the ideal and the reality of socialist Yugoslavia. This paper examines the New Partisans as the most radical expression of music of commitment through the works of its most important rock bands: Bijelo dugme, Plavi orkestar, and Merlin. The paper's argument is that the New Partisans’ socio-cultural engagement, animated by advocacy of Yugoslavism, was a counter-logic to the nationalist dissolution of a distinctly Yugoslav fabric of a socialist community in crisis. Thus, the movement's revolutionary “spirit of reconstruction” permeating its “poetics of the patriotic” was a mechanism of socio-cultural resistance to political, cultural and moral-ethical de-Yugoslavization of Yugoslav society. Its ultimate objective was to make the case that the only way into the future – if there was to be any – rested on strategic reanimation of the Partisan revolutionary past as the only viable socio-cultural foundation of the Yugoslav socialist community.





1996 ◽  
Vol 183 (1) ◽  
pp. 1-23 ◽  
Author(s):  
Flávio U. Coelho ◽  
Eduardo N. Marcos ◽  
Héctor A. Merklen ◽  
Andrzej Skowroński
Keyword(s):  


1975 ◽  
Vol 68 (2) ◽  
pp. 141-166 ◽  
Author(s):  
Robert R. N. Ross

Because the notions of finitude and temporality often get associated with the concept of “existence,” theologians have sometimes found cause to worry about what we are doing when we assert the existence of God. Perhaps the most radical expression of this worry occurs in Paul Tillich's Systematic Theology where he claims, paradoxically, that “God does not exist.” Despite the fact that the remark appears in a book written both within the tradition of, and about, Christian theology, Tillich spends considerable effort trying to convince us why the affirmation that God does exist must be stricken from Christian discourse. Tillich tells us, for example, that “however it is defined, the ‘existence of God’ contradicts the idea of a creative ground of essence and existence.” Therefore, “to argue that God exists is to deny him.” Not only would it be “a great victory for Christian apologetics if the words ‘God’ and ‘existence’ were very definitely separated”; indeed, theology “must eliminate the combination of the words ‘existence’ and ‘God.’” In short, “it is as atheistic to affirm the existence of God as it is to deny it.”





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