scholarly journals The Jewish wall: The Eisenman empire

2013 ◽  
Vol 5 (3) ◽  
pp. 1-38
Author(s):  
Renato Rizzi
Keyword(s):  
Original Problem ◽  
Walter Benjamin ◽  
Expressive Language ◽  
The Gift ◽  
The Right

In this article author is arguing that architecture, like all other aesthetic disciplines, has for long been pointing to the original problem: the sense of form. The form is seen as the multiplicity of expressive language that comes from particular kind of knowledge. Regarding this architecture is seen as work of realization; the cognition of knowledge and that the form is representation, the sense is the essence. Author is also arguing that the greater variable, although not the only one, among the four factors concerns the right to knowledge. The greater or smaller its extension and profoundness, the greater or smaller our ability to slide along the essential line of the slope. Or, towards the "contents of the truth of one work", if we wish to use the same words of Walter Benjamin. But the hypothesis, although it has to be demonstrated yet, imposes the logic of thoughts, which should be added to the aesthetics of thoughts: the gift of compilation, the image of the unity of the entirety. In several parts of this paper, through the questions of the theological, the scene of thought, interpretation on representation and contemplation, ideas, concepts and phenomenon, author will discuss on possible interpretations of work of Pieter Eisenman.

The Culture of Criticism

PMLA ◽  
1984 ◽  
Vol 99 (3) ◽  
pp. 371-397 ◽  
Author(s):  
Geoffrey H. Hartman
Keyword(s):  
Walter Benjamin ◽  
Social World ◽  
Private Life ◽  
Literary Studies ◽  
Form Of Life ◽  
A Value ◽  
Life Itself ◽  
The Right

For those who approach literary studies with literary sensitivity, an immediate problem arises. They cannot overlook style, their own or that of others. Through their concern with literature they have become aware that understanding is a mediated activity and that style is an index of how the writer deals with the consciousness of mediation. Style is not cognitive only; it is also recognitive, a signal betraying the writer's relation, or sometimes the relation of a type of discourse, to a historical and social world. To say that of course words are a form of life is not enough: words at this level of style intend a statement about life itself in relation to words, and in particular to literature as a value-laden act. Thus, even without fully understanding it, one is alerted by a similarity in the opening of these two essays: The Right Reverend Father in God, Lancelot Bishop of Winchester, died on September 26th, 1626. During his lifetime he enjoyed a distinguished reputation for the excellence of his sermons, for the conduct of his diocese, for his ability in controversy displayed against Cardinal Bellarmine, and for the decorum and devotion of his private life. (Eliot, Lancelot 13) One afternoon, Walter Benjamin was sitting inside the Café des Deux Magots in Saint Germain des Prés when he was struck with compelling force by the idea of drawing a diagram of his life, and knew at the same moment exactly how it was to be done. He drew the diagram, and with utterly typical ill-luck lost it again a year or two later. The diagram, not surprisingly, was a labyrinth. (Eagleton, Pref.)

Who is Able to Stand before the LORD, this Holy God?

2021 ◽  
pp. 151-153
Author(s):  
Rachelle Gilmour
Keyword(s):  
Walter Benjamin ◽  
Divine Violence ◽  
The Right

Two accounts of the ark’s violence in 1 Sam 6:19 and 2 Sam 6:7 have prompted a multitude of interpretations in scholarship. Most explanations for the violence of the ark assume the violence is related to the right (or wrong) treatment of the ark. Even if these interpretations acknowledge that the violence is out of proportion to the transgression, they propose, nevertheless, that a known law has been broken; or the violence establishes a custom for the ark’s treatment or endorses the ark’s holiness. This chapter introduces the thought of Walter Benjamin whose work gives categories to understand divine violence as neither preserving or creating law.

scholarly journals 儒家“誠”基礎上的器官家庭捐獻

2018 ◽  
Vol 16 (1) ◽  
pp. 61-74
Author(s):  
Yu CAI
Keyword(s):  
Organ Donation ◽  
Family Involvement ◽  
Family Members ◽  
Confucian Ethics ◽  
Next Of Kin ◽  
Digital Commons ◽  
The Gift ◽  
Critical Issues ◽  
The Individual ◽  
The Right

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文首先探討了儒家的“誠”與作為人之本性的“仁”之間的關係，指出“誠”是“仁”的前提與基礎。筆者認為“誠”賦予“仁”三個基本特徵：“真摯性”、“無外在目的性”和“客觀性”。這三個特徵都與儒家家庭和家庭成員間的“親親之愛”緊密聯繫。其後，本文提出儒家排斥“鄉願”式的器官捐獻。同時，文章指出，由於“誠”的要求，儒家認為對家庭成員的“親親之愛”應該是對非家庭成員的仁愛的前提、基礎和不可或缺的必要條件。因而，個人捐獻原則是與“誠”的價值觀存在一定的矛盾，而家庭捐獻原則才是符合儒家倫理的。最後，本文對人體器官的家庭捐獻原則進行了制度設計。Organ donation is the gift of an organ to help someone who needs a transplant to survive. Yet with limited organs available, the following question arises. Who should be given priority in terms of donation procedures—the individual who has personally committed to offer his/her organs to anyone in need, or the legal next of kin, i.e., family members? This essay approaches this question with reference to the Confucian ethics of sincerity (cheng), which is viewed as a precondition for the ethics of humanness (ren), arguing that family members should be given priority in decisions on organ donation. The author recommends that a policy of family consent for organ donation be implemented, as such a policy would reflect the significant role that family should play in making decisions on critical issues such as organ donation. The essay concludes that rather than emphasizing the right of individuals to decide what will happen after they die, a policy of family involvement would encourage more people to become donors and avoid conflict in cases of disagreement between donors and family members.DOWNLOAD HISTORY | This article has been downloaded 75 times in Digital Commons before migrating into this platform.

Two Concepts of Free Speech

2018 ◽  
Author(s):  
Philip Pettit
Keyword(s):  
Academic Freedom ◽  
Free Speech ◽  
The Gift ◽  
The Law ◽  
The Right

Free speech is sometimes conceptualized as unhindered speech, sometimes as protected speech. On the first view, the protection of the law is just one of many possible means for removing hindrances to speech; on the second it is essential. Free speech is better conceptualized in the second way, albeit the first has become more popular in jurisprudence and politics. In that second conception, you cannot enjoy free speech by the gift or tolerance or indifference of others: to enjoy it is to have the robustly entrenched rights of a free speaker. That ideal fits better with traditional assumptions and has more compelling credentials. Let the right to speak be legally protected and speakers gain a publicly marked status as persons with opinions of their own; silence becomes enfranchised, so that someone’s saying nothing can say a lot; and people cannot easily duck responsibility for what they choose to say or not to say. To illustrate them with a case study, these are benefits that argue, in the context of a suitable culture, for the importance of academic freedom.

II Corinthians

1984 ◽  
Author(s):  
Victor Paul Furnish
Keyword(s):  
Biblical Theology ◽  
First Century ◽  
Academic Excellence ◽  
Practical Application ◽  
General Audience ◽  
Biblical Study ◽  
The Gift ◽  
Indispensable Tool ◽  
The Right ◽  
English Journal

Nothing speaks more highly for a commentary than how valuable it is to pastors and scholars, students, and interested readers. By all accounts, Victor Paul Furnish’s commentary on II Corinthians has become the standard by which others are judged. It is praised as “a quite superb commentary . . . everything that a good commentary should be” (Expository Times), “by any standard . . . an excellent volume” (Interpretation), and “perhaps the definitive commentary on the letter in English” (Journal of the Evangelical Theological Society). In addition, Furnish has “accomplished a difficult task with remarkable skill and apparent ease” (Biblical Theology Bulletin), and has given us “one of [the Anchor Bible’s] finest studies” (Catholic Biblical Quarterly). In the internationally renowned tradition of the Anchor Bible series, this commentary is an excellent and indispensable tool for biblical study. Scholars rarely posses both the gift of academic excellence and the ability to communicate their expertise in an extremely readable fashion; but Furnish succeeds admirably with the right balance of scholarship and practical application, offered in the most accessible prose. With a mastery of primary languages and sources, and a lucid discussion of the first-century context of Paul’s second letter to the Corinthians, the reader enters the worldview of the original recipients of this hard-hitting letter. In the end, Furnish successfully navigates the maze of difficulties faced by the commentator and, thankfully, helps the general audience understand what II Corinthians says and means.

Still Deep in the Bones of the Bourgeoisie: Introduction

2019 ◽  
pp. 9-11
Author(s):  
Jan Bryant
Keyword(s):  
Asylum Seekers ◽  
Walter Benjamin ◽  
Global Politics ◽  
Publicly Funded ◽  
Core Theme ◽  
The Gift

The ‘gift of being disgusted’ is a challenge first raised by Walter Benjamin in the 1920s, insisting that each era has a responsibility to critically contest the inequalities of its time. This chapter looks at two 21st century art events, the 56th La Biennale di Venezia (2015), which had global politics as its core theme, and the 19th Biennale of Sydney (2014) that attracted artist boycotts as protest to successive Australian Governments’ treatment of asylum seekers. Venice and Sydney are examples of large publicly-funded art events that instrumentalise politics as spectacle. However, the experience of Sydney also revealed the chasm that often exists between a patron class and artists working on the ground. [113]

clash between the beauty-loving Renaissance and the he [Spenser] was quickly swept overboard because of moral Reformation. In the light of the medieval reli-his inability to write like Donne, Eliot, and Allen gious tradition examined by Tuve, Guyon destroys Tate’ (1968:2). His extended interpretation of Book the Bower because he ‘looks at the kind of complete II, The Allegorical Temper (1957), followed by essays seduction which means the final death of the soul’ on the other books, traces the changing psycholo-(31). gical or psychic development of the poem’s major If the New Critics of the 1930s to the early 1950s characters by ‘reading the poem as a poem’ (9) rather had been interested in Spenser (few were), they than as a historical document. My own book, The would not have considered his intention in writing Structure of Allegory in ‘The Faerie Queene’ (1961a), The Faerie Queene because that topic had been dis-which I regard now as the work of a historical critic missed as a fallacy. For Wimsatt and Beardsley partly rehabilitated by myth and archetypal criticism, 1954:5 (first proclaimed in 1946), ‘The poem is not examines the poem’s structure through its patterns the critic’s own and not the author’s (it is detached of imagery, an interest shared with Alastair Fowler, from the author at birth and goes about the world Spenser and the Numbers of Time (1964), and by beyond his power to intend about it or control it)’. Kathleen Williams, Spenser’s ‘Faerie Queene’: The So much for any poet’s intention, conscious or World of Glass (1966). unconscious, realized or not. Not that it would have In any history of modern Spenser criticism – for a mattered much, for the arbiter of taste at that time, general account, see Hadfield 1996b – Berger may T.S. Eliot, had asked rhetorically: ‘who, except schol-serve as a key transitional figure. In a retrospective ars, and except the eccentric few who are born with glance at his essays on Spenser written from 1958 to a sympathy for such work, or others who have delib-1987, he acknowledges that ‘I still consider myself erately studied themselves into the right apprecia-a New Critic, even an old-fashioned one’ who tion, can now read through the whole of The Faerie has been ‘reconstructed’ by New Historicism Queene with delight?’ (1932:443). In Two Letters, (1989:208). In Berger 1988:453–56, he offers a per-Spenser acknowledges that the gods had given him sonal account of his change, admitting that as a New the gift to delight but never to be useful (Dii mihi, Critic he had been interested ‘in exploring complex dulce diu dederant: verùm vtile numquam), though representations of ethico-psychological patterns’ he wishes they had; and, in the Letter to Raleigh, he apart from ‘the institutional structures and discourses recognizes that the general end of his poem could be that give them historical specificity’. Even so, he had achieved only through fiction, which ‘the most part allowed that earlier historical study, which had been of men delight to read, rather for variety of matter, concerned with ‘historical specificity’, was ‘solid and then for profite of the ensample’ (10). As a conse-important’. For the New Historicist Louis Adrian quence, he addresses his readers not by teaching them Montrose, however, earlier historical scholarship didactically but rather through delight. It follows that ‘merely impoverished the text’ (Berger 1988:8), and if his poem does not delight, it remains a closed book. he is almost as harsh towards Berger himself, com-Several critics who first flourished in the 1950s and plaining that his writings ‘have tended to avoid direct 1960s responded initially to Spenser’s words and confrontations of sociopolitical issues’, though he imagery rather than to his ideas, thought, or histor-blames ‘the absence of a historically specific socio-ical context. One is Donald Cheney, who, in Spenser’s political dimension’ on the time they were written – Image of Nature (1966), read The Faerie Queene a time when ‘the sociopolitical study of Spenser was ‘under the intensive scrutiny which has been applied epitomized by the pursuit of topical identifications or in recent decades to metaphysical lyrics’, seeking the cataloguing of commonplaces’ (7). In contrast, out ‘ironic, discordant impulses’, ‘rapidly shifting the New Historicism, of which he is the most elo-allusions’, and the poet’s ‘constant insistence upon quent theorist, sees a work embedded – i.e. intrins-the ambiguity of his images’ (7, 17, 20). Another is ically, inextricably fixed – not in history generally, Paul Alpers, whose The Poetry of ‘The Faerie Queene’ and certainly not in ‘cosmic politics’ that Thomas (1967) demonstrated that individual stanzas of the Greene 1963:406 claims to be the concern of all epics, poem may be subjected to very intense scrutiny. A but in a historically specific sociopolitical context. third, the most influential of all, is Harry Berger, Jr, (For further comments on their clash, see Hamilton

2014 ◽  
pp. 25-25
Keyword(s):  
Faerie Queene ◽  
New Historicism ◽  
Political Dimension ◽  
The Gift ◽  
History Of ◽  
Historical Specificity ◽  
Death Of The Soul ◽  
New Critics ◽  
The Right ◽  
The Faerie Queene

The Gift of the Apostolic Pardon

2020 ◽  
Vol 45 (8) ◽  
pp. 3-6
Author(s):  
Marie Hilliard ◽  
Keyword(s):  
Health Care ◽  
Health Care Professionals ◽  
Special Kind ◽  
Physical Contact ◽  
Vital Importance ◽  
The Gift ◽  
The Right ◽  
To Receive ◽  
Eucharistic Communion ◽  
The Church

Meeting the right of the faithful to receive the sacraments can be difficult, especially during the COVID-19 pandemic. The Church needs opportunities to minister to the faithful, especial when there is a danger of death. Remission of sins is of vital importance in these cases. To gain a plenary indulgence, three specific conditions must be met: sacramental confession, Eucharistic communion, and prayer according to the Holy Father’s intentions. A special kind of plenary indulgence, the apostolic pardon, is administered to someone who is in danger of death. It is advantageous because it can be done without making physical contact with the sick or impaired, but also because in times of great need, an apostolic pardon can be prayed for in absence of a priest. Family members and health care professionals can help a patient pray for the apostolic pardon even if he or she is not fully conscious.

scholarly journals Kedudukan Ahli Waris yang Berpindah Agama terhadap Harta Waris Menurut Hukum Waris Adat Bali

2020 ◽  
Vol 1 (2) ◽  
pp. 78-82
Author(s):  
Dewa Ayu Herlina Dewi
Keyword(s):  
Research Methods ◽  
Indigenous Peoples ◽  
Customary Law ◽  
Legal Principles ◽  
The Gift ◽  
The Right ◽  
Legal Consequences

A heir that change their religion from Hindu causing an heir to lose his inheritance rights. Because, in Bali's Customary Law of inheritance an heir has an obligation to heirs, families, and indigenous peoples. It is absolute for the heirs to get the right of inheritance. However, because of the affection of parents, many parents consider the position of heirs who convert by giving part of the inheritance that is not magical religious or a property that is not an inheritance but is said to be a grant. The purpose of this study is to determine the position or status of an heir who has converted and to know the possibility of whether the heirs can receive a gift outside of the estate. The method of research used normative juridical research methods, approaches made on the basis of major legal material by reviewing theories, concepts, legal principles and legislation related to this paper. Based on the contents of the study can be summarized as follows: 1. With the transfer of religion heirs, heirs can not carry out obligations as heirs to the heirs, families, and indigenous peoples. Thus the inheritance relationship between the heirs and the heirs is lost so that the legal consequences of the heir does not have the right to inherit. 2. Heirs can still accept the gift from their parents because of compassion. The gift may be a property which is not religiously magical and can also be given in the form of a grant.  

scholarly journals Żyć mocą Ducha Bożego w Kościele

2020 ◽  
Vol 6 ◽  
pp. 56-86
Author(s):  
Jacek Neumann ◽  
Keyword(s):  
Human Life ◽  
The Other ◽  
Theological Interpretation ◽  
The People ◽  
The World ◽  
The Gift ◽  
Human World ◽  
Christian Thought ◽  
The Right ◽  
The Church

Our life as the Christen in the community ecclesial is the announcement about God, which gives the people the gifts of love, freedom, friendship and truth. Through the forgiveness and the activity of the salvation of God, love and friendship in man’s life makes the human world more divine. This Jesus accents in His proclamation about the kingdom divine, specially in the parables, where He presents the model of the world based on love, hope, faith and freedom as the world of deeds based on God. Therefore, with the power of God’s Spirit, man has to make his life based on the norm of divine, because only in God, with God and through God exists for man the possibility to life now on earth, and afterwards in the future in heaven. In this situation, the answer of the man of faith has to be the motivation to take up the “deed” of the renovation of self-life and the imitation of God. This constitutes as the Christian thought that the central point of the theological interpretation of the value of salvation is realized – hic et nun – as the historical and existential value of the human life in the right of the kingdom divine. The proclamation of Jesus about the “new life”, presents to man the values of the divine existence in the spiritual of the Church. On one hand, it is the gift of freedom and the liberation from sin, where the love of God is absolutely necessary. On the other hand, the “new life” opens for man the space of liberty of life, where God forgives the human offences and the sins, both past and present. Well now the resume of the call to imitate God is the acceptance of the divine gift, which changes the man himself, and all the people, who seek the help and good councils to live the norm divine. These witnesses in the human mentality the consciousness of the existence based on the divine laws, which have in themselves the dimension eschatological.

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