HISTORY,THEORETICISM, AND THE LIMITS OF “THE POSTSECULAR”1

In this collection of critical essays, Dominick LaCapra, with characteristic verve, takes on a variety of authors who have addressed issues relating to intellectual history, history generally, violence, trauma, and the relation between the human and the animal. LaCapra offers two types of criticism—of historians for ignoring or misappropriating theory, and of theorists for engaging in “theoreticism,” a theorizing that rides roughshod over historical specificity and context. The present essay focuses on LaCapra's discussion of the theoreticism of the critical theorists Giorgio Agamben, Eric L. Santner, and Slavoj ?i?ek, and in particular on their and LaCapra's attempts to engage with the “issue of the postsecular.” Although Agamben, Santner, and ?i?ek highlight some important and provocative issues, this brand of critical theory provides too limited a base for coming to an understanding of current debates over the relation between religion and secular perspectives. Instead, one must approach “postsecularity” with attentiveness to the larger “secularization debate,” and to the way the term postsecular is used by such writers as Jürgen Habermas and John Milbank. LaCapra rightly draws attention to the recent emergence of a discourse of “the postsecular.” Both the term and the concept now cry out for a deeper, more critical, and more historical examination than has so far been attempted.     

L'impasse des querelles sur la grace au dix-septieme siecle

Gershom Scholem wrote his famous article, “Redemption through sin”, in 1937, and J.L. Talmon gained the inspiration for his first book, The Origins of Totalitarian Democracy, in the years 1937–1938 at the time when the Moscow trials revealed to the world the bitter reality of what was happening in the Soviet Union. Scholem and Talmon were contemporaries and witnesses of the transformation of communism in the Soviet Union from a vision of egalitarian and universal redemption into a bureaucratic and nationalistic despotism. The major scholar of the history of religious Messianism and the major scholar of the history of secular Messianism both widened the scope of their investigations—the first extending them into the history of Sabbataianism and the second into the French Revolution—and both reached a similar conclusion: both recognized, as Scholem put it, “the profound truth relating to the dialectics of history … of the historical process whereby the fulfilment of one political process leads to the manifestation of its opposite. In the realization of one thing its opposite is revealed”. The two great Israeli historians of ideas plumbed the depths of one of the most fascinating and at the same time tragic manifestations of la condition humaine: the human challenge of bringing the heavenly city down to the vale of tears, and the price that men have to pay for their Messianic passion.     

Jacob Talmon between Zionism and Cold War Liberalism

The paper focuses on the problematic relationship between Talmon's liberalism and Zionism. My argument is that Talmon's nationalism (Zionism included)—historicist, romantic, visionary—lived in permanent tension with his liberalism—empiricist, pluralist, pragmatic. His critique of totalitarian democracy, reflecting his British experience, emerged independently from his Zionism, grounded in Central European nationalism. The two represented different worlds. Talmon lived in both, serving as an ambassador in-between them, without ever bringing them together.

The essay's first section describes the political education of the young Jacob Talmon (née Flajszer) and the making of The Origins of Totalitarian Democracy. It demonstrates the independence of Talmon's Cold War liberal project from his Zionism. The second section places Talmon in the context of Cold War liberal discourse, showing how integral his critique of revolutionary politics was to contemporary liberalism. The third illustrates the tensions between Talmon's view of Jewish history and his liberalism, between his Zionism and his critique of revolutionary politics. Focusing on Talmon's analyses of nationalism, it highlights the ambiguity of his Zionism.     

Civil War Iron and the H.L. Hunley Iron Ballast

At the beginning of the American Civil War in 1861, the Union greatly outpaced the Confederacy in industrial manufacturing capabilities. The Confederacy's economy prior to the conflict was largely based on agriculture, and the Southern states lacked the facilities and skilled labourers to produce iron on the scale necessary to compete with the Union. The possibility of importing products was greatly diminished when President Lincoln instituted a naval blockade around major Southern ports, limiting the amount of cargo that could be imported from Europe. Consequently, the Confederacy was forced to adapt ironworks to wartime purposes. Despite these adaptations, the Confederacy suffered from iron shortages throughout the war. This paper uses the iron ballast found on the Confederate submarine H.L. Hunley as a case study for the manufacturing processes, labour relationships and social significance of iron production and usage in the Confederacy.     

三杨庄聚落遗址与汉代户籍问题

三杨庄聚落遗址发现的庭院内的房屋建筑,符合汉代一般民户建筑的"一堂二内"的记载,也与汉代"五口之家"的家庭规模相适应;张家山汉简《二年律令·户律》规定"一宅"的面积是"大方卅步",约相当于今天1700多平方米。三杨庄聚落遗址中庭院面积近2000平方米,基本符合《二年律令·户律》中普通民户"一宅"的面积。这表明汉代关于住宅大小的规定,可能是一项长期实行的比较稳定的制度。汉代人所抨击的"田宅逾制"问题,是说"田"、"宅"都不能"逾制",其中"宅"的面积大小的规定必定是长期存在的;三杨庄庭院遗址,可能就是《二年律令·户律》中"民宅园户籍"中"宅园"的真实再现,"民宅园户籍"应是记载民户家庭人口情况、住宅及其附属物"园"情况的综合簿籍。     

At the origins of a tenacious narrative: Jacob Thomasius and the history of double truth

ABSTRACT

This article enquires into the origins of the historiographical notion of double truth, a prominent and controversial category in the modern study of medieval philosophy. I believe that these origins are to be found in a short text by Jacob Thomasius from 1663, entitled De duplici & contradictoria veritate, which stands as a very early and highly original example of a history of double truth. I propose a detailed analysis of this document in order to shed light on the mechanisms that transformed duplex veritas from a keyword in Thomasius’s Protestant milieu into a historiographical category. As I show, the De duplici & contradictoria veritate provides a historical legitimation of Thomasius’s own brand of Lutheran Aristotelianism. It does so in a highly ambiguous fashion, namely by bringing together the Lutheran theologian and proponent of double truth Daniel Hofmann with anonymous medieval “Averroists”. I venture an explanation for Thomasius’s line of action by uncovering two of his implicit sources.     

Maize and Bone: Residues of Grinding in Northwestern Argentina*

Archaeometric and archaeobotanical analyses of grinding residues inside an archaeological milling stone tool from the Cueva de los Corrales 1 site in northwestern Argentina are shown. Multiple analytical techniques are used to identify ground substances, and their results are compared and complemented. They give direct and reliable evidence of maize (Zea mays L.) and burned bone grinding in the pre‐hispanic Argentine north‐west, although the latter is little related to milling tasks.     

OBSIDIAN IN THE MEDITERRANEAN AND THE NEAR EAST: A PROVENANCING SUCCESS STORY

Obsidian provenancing studies comprise one of the most productive and successful research programmes of archaeological science. Obsidian characterization has been successful because workable obsidian is homogeneous on a small scale, analysable by a large number of methods, and is restricted to a small number of mainly readily distinguishable geological sources. Analytical, dating, source, and trade studies within the western Mediterranean, central and eastern Europe, the Aegean, and Anatolia and the Near East during the last 30 years or so are reviewed. Research has shown that distributions are mainly separate in the four regions examined, and that obsidian was traded up to 900km in the prehistoric period. Publications on obsidian in the areas under review reached a peak of frequency in the later 1970s and 1980s, but have now decreased in number. This may reflect changing fashions in archaeometric studies, and a current lack of routine application of the provenancing methods developed.     

Roy L. Heller,Discourse Linguistics,and the Tower of Babel (Genesis 11,1-9)

Roy L. Heller’s Narrative Structure and Discourse Constellations has proven to be a useful tool in the hands of the discourse linguist. His work in discourse linguistics has advanced the state of scholarship previously developed Robert E. Longacre and Alviero Niccacci. With specific interest in Heller’s work, this paper explores his argument for the form and function of discourse linguistics and its application to biblical Hebrew (BH). To accomplish this task, this paper, first, will provide a summarizing presentation of Heller’s working model of discourse linguistics as seen in Narrative Structure and Discourse Constellations. Second, I will take Heller’s working model and apply it to the tower of Babel narrative (Gen 11,1-9). Third, stemming from the application of Heller’s model, I will enter into a discussion with his discourse linguistic theory to critique its value for those interested in discourse linguistics.     

Poetic Theology: Paul and Form

ABSTRACT

The article offers a reading of the letters of Paul in relation to their interpretation by a number of figures – Carl Schmitt, Jacob Taubes, Giorgio Agamben, and Alain Badiou. It traces the persistence of an economy of terms in Paul, in relation to the part and the whole, death and life, spirit and the flesh, and others, to argue that this economy morphs and transforms itself in the modern world, imparting and imposing a sociality of living and dying, a coercive distribution and withholding of violence in colonization, on a global scale. And this paper argues, at the same time, that the economy of terms Paul’s letters advance is interrupted, that it comes undone, and that, in this coming undone, the theological becomes poetic – that the letters if Paul teach us to read what may be called “poetic theology.”