Norton-Piliavsky places Paul's work within the context of ancient Jewish literary practice, bridging the gap between textual criticism and social history in contemporary discussions. The author argues that studies of ancient Jewish exegesis draw on two distinct analytical modes: the text-critical and the socio-historical. He then shows that the two are usually joined together in discussions of ancient Jewish literature arguing that as a result of this commentators often allow the text-critical approach to guide their efforts to understand historical questions. Norton argues that text-critical and historical data must be combined, but not conflated and in this volume sets out a new approach, showing that exegesis was part of an ongoing discussion, which included mutually supporting written and oral practices. Norton shows that Josephus' and Dead Sea sectarians' use of textual variation, like Paul's, belongs to this discussion demonstrating that neither Paul nor his contemporaries viewed Jewish scripture as a fixed literary monolith. Rather, they took part in a dynamic exegetical dialogue, constituted by oral as much as textual modes.
Shakespeare’s Sublime Pathos: Person, Audience, Language breaks new ground in providing a sustained, demystifying treatment of its subject and looking for answers to basic questions regarding the creation, experience, aesthetics and philosophy of Shakespearean sublimity. More specifically, it explores how Shakespeare generates experiences of sublime pathos, for which audiences have been prepared by the sublime ethos described in the companion volume, Shakespeare’s Sublime Ethos. To do so, it examines Shakespeare’s model of mutualistic character, in which "entangled" language brokers a psychic communion between fictive persons and real-life audiences and readers. In the process, Sublime Critical platitudes regarding Shakespeare’s liberating ambiguity and invention of the human are challenged, while the sympathetic imagination is reinstated as the linchpin of the playwright’s sublime effects. As the argument develops, the Shakespearean sublime emerges as an emotional state of vulnerable exhilaration leading to an ethically uplifting openness towards others and an epistemologically bracing awareness of human unknowability. Taken together, Shakespeare’s Sublime Pathos and Shakespeare’s Sublime Ethos show how Shakespearean drama integrates matter and spirit on hierarchical planes of cognition and argue that, ultimately, his is an immanent sublimity of the here-and-now enfolding a transcendence which may be imagined, simulated or evoked, but never achieved.
Since the events of September 11, 2001, science and policy analysis necessary to improve public health has taken on new significance. This collection of articles on public health topics deals with epidemiology and biostatistics, environmental and occupational health, public health practice, social environment and behavior, and health services. Specific subjects examined include gambling and related mental disorders, effects of smoking restrictions in the workplace, direct marketing of pharmaceuticals to consumers, the macroeconomic determinants of health, cascade effects of medical technology, and morbidity and mortality from medical errors. Fielding is affiliated with the University California-Los Angeles. Annotation copyrighted by Book News, Inc., Portland, OR.
Norton-Piliavsky places Paul's work within the context of ancient Jewish literary practice, bridging the gap between textual criticism and social history in contemporary discussions. The author argues that studies of ancient Jewish exegesis draw on two distinct analytical modes: the text-critical and the socio-historical. He then shows that the two are usually joined together in discussions of ancient Jewish literature arguing that as a result of this commentators often allow the text-critical approach to guide their efforts to understand historical questions. Norton argues that text-critical and historical data must be combined, but not conflated and in this volume sets out a new approach, showing that exegesis was part of an ongoing discussion, which included mutually supporting written and oral practices. Norton shows that Josephus' and Dead Sea sectarians' use of textual variation, like Paul's, belongs to this discussion demonstrating that neither Paul nor his contemporaries viewed Jewish scripture as a fixed literary monolith. Rather, they took part in a dynamic exegetical dialogue, constituted by oral as much as textual modes.
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