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《Political Theology》2013,14(5):565-572
AbstractThis non-evaluative overview of God, Justice, and Society: Aspects of Law and Legality in the Bible summarizes Jonathan Burnside’s introduction to biblical law and his demonstration of its value as a resource for modern legal issues 相似文献
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Katherine Chambers 《Political Theology》2018,19(5):382-396
I argue that Augustine’s message in City of God, Book 19, has been consistently misinterpreted and hence a vital part of his argument in City of God has been misunderstood. The received reading of Book 19, as found in the work of Mary Clark, Rowan Williams, John Milbank, Oliver O’Donovan and Robert Dodaro, is that in Book 19 Augustine rejected the possibility of finding social and political justice among pagans. I argue that Augustine reached no such conclusion in Book 19. On the contrary, I find that the only justice that Augustine denied to pagans in Book 19 was justice as righteousness, that is, the justice of worshipping and serving the true God. He found that pagans claimed justice as righteousness for themselves and on this basis claimed that Rome had been a republic. Augustine denied that pagans could ever possess justice as righteousness, and hence denied that pagan Rome had ever been a republic. 相似文献
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中国的戏神崇拜可溯至明代,汤显祖《宜黄县戏神清源师庙记》即为显证,究其种类,则颇为繁夥,有的地方供唐明皇或后唐庄宗,有的则供雷海青、黄幡绰,还有的供奉喜神、二郎、音神、翼宿星君、窦元帅、三 相似文献
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Bodies That Walk,Bodies That Talk,Bodies That Love: Palestinian Women Refugees,Affectivity, and the Politics of the Ordinary
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Ruba Salih 《对极》2017,49(3):742-760
In this article I interrogate what is lost in war and displacement through the affective memories of Palestinian refugee women who remember through their body and what their body has endured. I reflect on how bodies and spaces connect and disconnect at violent junctures, and on the vital forces vulnerability and precariousness ignite in displacement. Throughout the geography of separations and shifting shelters, refugee women engaged in place‐making, transforming the transience enforced by their continuous evictions into the permanence of home, not as a static identity‐place‐nation, but as a site of dynamic affective, social relations and connections. Read through Michael Hardt's metaphor of “social muscles”, as bodily and emotional drives that blur the boundaries of intimate and social spaces, affective memories can serve as a political horizon that redesigns, in Arendtian terms, the love for the nation as love for concrete relations and for existing in the world. 相似文献
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大漠莽野,高山巨流,如今都有不倦的旅人的行踪.越来越多的人们走向原野,走向山川,即使只是短暂地逃离俗世,让奔忙劳碌的心,在原野上获得了慰藉. 行走在大地上的人们,各自寻找着他们的乐园.但在我心目中,真正的旅人,寻找和向往的应该是大地之"灵",山川之"神". 相似文献
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Patrick Finney 《国际历史评论》2018,40(3):609-630
This article offers a fresh assessment of the current condition of ‘culturalist’ international history, exploring its achievements and limitations, taxonomising its key threads and charting an agenda for the future. It argues that at its heart lie two core concerns, one with narratives and the other with bodies. Thinking in this way allows us both to tie together work which initially appears disparate – endowing a bewilderingly diverse mass of scholarship with coherence and shape – and to better grasp the project's current trajectory. It analyses how these two issues rose to prominence, discussing not only the merits and failings of previous ‘culturalist’ work but also linkages with shifting debates in historical theory in the aftermath of the ‘postmodern’ turn. It explores the contours of the important work currently being conducted under these rubrics, drawing attention where appropriate to cognate scholarship in the discipline of International Relations with which international historians might profitably engage. Understanding the significance of these two core concepts provides vital orientation in contemporary intellectual debates within international history and enables us to push them on further. 相似文献
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Elie Assis 《SJOT: Scandinavian Journal of the Old Testament》2013,27(1):36-43
ABSTRACTFrom the time that Pfeiffer’s work on the structure of the Book of Malachi was published, scholars have divided the Book into six oracles with a common question/answer answer format. Most scholars attempt to identify the genre of the oracles and their sitz im leben according to this struc-ture. However, scholars have overlooked one basic feature connected with this format in the Book of Malachi, a feature that has significant ramifications for the understanding of the book. Examining the content of the questions and answers, we discover that they fall into two different categories, one in which the prophet rebukes the people and the people attempt to justify their actions (in the second, third, and fifth oracles), and one in which the main accusation is made by the people against God, while God justifies Himself against the people’s accusations (in the first, fourth, and sixth oracles). Having made this distinction, we can understand more clearly the principle on which the whole book is based. The oracles of Malachi reflect a breach in the covenantal rela-tionship between God and the people that is expressed through mutual accu-sations. The prophet seeks to repair this breach through a message designed to renew and strengthen the people’s feeling that God is committed to the cove-nantal relationship with Israel. 相似文献
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王卫东先生的《昙花一现的黄河祭祀》(载《民俗研究》2000年第2期)文章虽然不长,但是言之有物,为黄河河神的研究,提供了很重要的资料.或许是因为文章太短的原因,有好些研究者十分感兴趣的问题都没交代得特别清楚.另外也有的地方说得不太准确. 相似文献
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《中国西藏(英文版)》1996,(2)
Story of the Kitchen GodStoryoftheKitchenGod¥LHAMOThekitcheninlaidwithconchsintheGerabGongbaNunnery.GodsareallpervasiveinTibe... 相似文献
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This article introduces a notion of socio‐ecological justice based on theoretically informed empirical research on community struggles against run‐of‐river hydropower plants in Turkey. Framing this particular case as representative of a broader movement for environmental commons, and adopting an action‐theoretical perspective, it translates the emergent justice claims produced by grassroots environmental movements to the conceptual vocabulary of the theory of justice. Using Fraser's tripartite model as a starting point, it explores possibilities of expanding the borders of justice as a concept. Maintaining the intrinsic relationship between social and ecological phenomena, it calls for rethinking “sociality” and “social justice” in the light of a relational ontology of human and non‐human worlds. The notion of socio‐ecological justice, thus, extends the community of justice, framing the relational existence of human and non‐human ecologies as a matter of justice. 相似文献
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David Stoneman 《The Journal of religious history》2014,38(3):341-355
The Church Act (1836) was arguably the most significant ecclesiastical legislation in Australia's history, as it profoundly impacted on the nation's social and political development in its formative years. The Act was instigated by Governor Richard Bourke and was welcomed by the people as establishing “religious equality on a just and firm basis.” However, historically it is often categorised as being part of Bourke's liberal reform agenda where the legislation's attributes of religious toleration have been magnified and its function to expand Christianity minimised. The fact that Bourke was a devout Christian is something that none of his biographers have disputed, but this belief is rarely portrayed as fundamental to his motives. This article explores the nature of Bourke's Christianity and discusses how that influenced his public policy in relation to religion and education. It reveals a complex man who had sincere orthodox Anglican faith, but recognised the part played by other denominations in the Christian mission. This examination will demonstrate the difficulty in differentiating between secular and spiritual motives and intentions in this period. 相似文献
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Alice Gorman 《Archaeologies》2016,12(1):110-128
This paper investigates whether the term ‘culture’ can be applied to the six Apollo lunar landing sites, and how the remains at these sites can be understood as the actions of bodies at a particular moment in space and time. 相似文献