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Remains of the Jews studies the rise of Christian Empire in late antiquity (300-550 C.E.) through the dense and complex manner in which Christian authors wrote about Jews in the charged space of the holy land. The book employs contemporary cultural studies, particularly postcolonial criticism, to read Christian writings about holy land Jews as colonial writings. These writings created a cultural context in which Christians viewed themselves as powerfuland in which, perhaps, Jews were able to construct a posture of resistance to this new Christian Empire. Remains of the Jews reexamines familiar types of literaturebiblical interpretation, histories, sermons, lettersfrom a new perspective in order to understand how power and resistance shaped religious identities in the later Roman Empire.
Around the turn of the fifth century, Christian theologians and churchmen contested each other's orthodoxy and good repute by hurling charges of "Origenism" at their opponents. And although orthodoxy was more narrowly defined by that era than during Origen's lifetime in the third century, his speculative, Platonizing theology was not the only issue at stake in the Origenist controversy: "Origen" became a code word for nontheological complaints as well. Elizabeth Clark explores the theological and extra-theological implications of the dispute, uses social network analysis to explain the personal alliances and enmities of its participants, and suggests how it prefigured modern concerns with th...
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Starkey's devil in Massachusetts and the Post-World War II consensus -- Boyer and Nissenbaum's Salem possessed and the anti-capitalist critique -- An aside: investigations into the practice of actual witchcraft in seventeenth-century New England -- Demos's entertaining satan and the functionalist perspective -- Karlsen's devil in the shape of a woman and feminist interpretations -- Norton's in the devil's snare and racial approaches, I -- Norton's in the devil's snare and racial approaches, II
Epiphanius, Bishop of Constantia on Cyprus from 367 to 403 CE, was incredibly influential in the last decades of the fourth century. Whereas his major surviving text—the Panarion, an encyclopedia of heresies—is studied for lost sources, Epiphanius himself is often dismissed as an anti-intellectual eccentric, a marginal figure of late antiquity. In this book, Andrew S. Jacobs moves Epiphanius from the margin back toward the center and proposes we view major cultural themes of late antiquity in a new light altogether. Through an examination of the key cultural concepts of celebrity, conversion, discipline, scripture, and salvation, Jacobs shifts our understanding of late antiquity from a transformational period open to new ideas and peoples toward a Christian Empire that posited a troubling, but ever-present, otherness at the center of its cultural production.
Adele Reinhartz has been studying and teaching the Gospel of John for many years. Earlier, she chose to ignore the love/hate relationship that the book provokes in her, a Jew, and took refuge in an "objective" historical-critical approach. At this stage her relationship to the Gospel was not so much a friendship as a business relationship. No longer willing to ignore the negative portrayal of Jews and Judaism in the text, nor the insight that her own Jewish identity inevitably does play a role in her work as an exegete, Reinhartz here explores the Fourth Gospel through the approach known as "ethical criticism," which is based on the metaphorical notion of the book as "friend"--not "an easy, ...
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Most learning on the job is informal. This book offers advice on how to support, nurture, and leverage informal learning and helps trainers to go beyond their typical classes and programs in order to widen and deepen heir reach. The author reminds us that we live in a new, radically different, constantly changing, and often distracting workplace. He guides us through the plethora of digital learning tools that workers are now accessing through their computers, PDAs, and cell phones.
Red Inc. takes issue with the view that economic development will eventually promote democracy. It outlines in detail the enormous social costs of the rapid rise of China's economy. Although many observers argue that Deng Xiaoping introduced capitalism to China in the late 1970s, Schaeffer believes that capitalist development really began during the 1950s under Mao Zedong. But although Mao made relentless efforts to generate the capital needed to finance economic development, his regime failed to promote any real growth. Schaeffer shows that the remarkable rise of its economy in recent years has provided China with new and often corrupt sources of wealth and power that have enabled it to resist democracy. He brings into sharp focus the consequence of the regime's uncompromising approach to capital accumulation.