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Henry, Caleb. "Benedict XVI on Education and Solidarity." Religions 14, no. 1 (January 5, 2023): 76. http://dx.doi.org/10.3390/rel14010076.
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American parents and school leaders are debating whether critical race and gender theories belong in public schools, with many parents turning to home school. Many of these parents will instinctively rely on John Locke’s educational theory, since he famously argued for parental control of education. This essay will summarize Locke’s educational theory and then survey some educational moments in American history to reveal that political leaders have often wavered between individual rights and communal control of education. The essay then argues that Benedict XVI provides a better educational resource for concerned parents. Benedict’s educational perspective flows from his understanding of theology and culture. Benedict argues for parental choice, but within the context of solidarity. For Benedict, teaching children a Christian perspective of human nature within private and home schools becomes an act of communal solidarity, particularly when the community embraces false views of human nature. I conclude by suggesting that although Benedict provides a deeper educational resource than John Locke does, concerned parents should keep Locke’s skepticism in mind. Lockean skepticism can protect against naivete.
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Clark, Francis. "St Gregory and the Enigma of the Dialogues; A Response to Paul Meyvaert." Journal of Ecclesiastical History 40, no. 3 (July 1989): 323–46. http://dx.doi.org/10.1017/s0022046900046509.
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Dispute about the authenticity of the Dialogues attributed to St Gregory the Great is not new. As long ago as 1551, when the New Learning had given birth to the critical study of texts, the Protestant humanist scholar Huldreich Coccius first challenged the traditional ascription of that work to Gregory, on the grounds that it differed from all the other works of the great pope and doctor, ‘in character, style of expression, seriousness and purpose’. There followed more than two centuries of controversy on this subject, coloured by confessional antagonism, with strong opinions expressed on both sides. The Benedictine scholars, Van Haeften, Mabillon, Ceillier and others, were particularly affronted by the challenge to the patristic authority of the Dialogues, which seemed also to be a challenge to their monastic loyalties. All that is known of the person and life of St Benedict, patriarch of Western monasticism, comes from the vivid biography presented in that book, and the book is generally acknowledged to have been a principal factor in the triumph of the Regula Benedicti as the general rule of monastic observance in medieval Europe.
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Mikdashi, Maya. "Queering Citizenship, Queering Middle East Studies." International Journal of Middle East Studies 45, no. 2 (April 25, 2013): 350–52. http://dx.doi.org/10.1017/s0020743813000111.
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Critical citizenship studies have argued that researchers should not take the myth of the universal unmarked citizen to heart, but rather focus on the distance between the ideal of citizenship and its everyday embodied practices and on what the citizen and the state do rather than on the state's narration of itself. As Partha Chatterjee writes in his critique of Benedict Anderson, to endorse “unbound serialities” such as the universal and anonymous citizen is to imagine that nationalism and state practices can function without governmentality. In fact, the state's job is to organize and regulate the shared life of its structurally and practically unequal citizens and residents. Normative political theory of citizenship elides the ways that governmentality and biopower produceeachcitizen (as well as groups of citizens) as a particular derivation from the norm. It is with each iteration of these technologies that the state comes into view as a bounded entity.
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Javier, Recio Huetos. "Liberation Theology Today: Tasks of Criticism in Interpellation to the Present World." Religions 14, no. 4 (April 21, 2023): 557. http://dx.doi.org/10.3390/rel14040557.
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Latin American liberation theology appears to be an obsolete phenomenon that is unable to speak about the realities of today’s world. Since the Congregation for the Doctrine of the Faith published two instructions on liberation theology, the Vatican has been considered to have condemned it. Likewise, the Vatican of John Paul II and Benedict XVI focused on the reprobation of several liberation theologians attempting to silence their voices. However, liberation theology aimed at the realisation of justice in a world in which the injustice that gave birth to this phenomenon still prevails in new ways. This article establishes a relationship between liberation theology and critical thinking to offer an alternative to the future of liberation theology. We insist that, despite the end of the era in which both were born, they continue to challenge the present world. Using Adornian optics, we establish how critical thought constitutes a prophetic denunciation. Thus, liberation theology will be understood within this critical tradition and how it critiques the current reality, in which the logic of late capitalism prevails. Afterwards, the contemporary world will be studied from this point of view to try to discover the pending tasks of criticism. It is the question of discovering the tasks of critiques to challenge the present.
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Mavelli, Luca. "Political Church, Procedural Europe, and the Creation of the Islamic Other." Journal of Religion in Europe 1, no. 3 (2008): 273–301. http://dx.doi.org/10.1163/187489208x336542.
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AbstractTaking the cue from the controversial speech of Pope Benedict XVI at the University of Regensburg in 2006, this paper explores the connection between the apparently divergent positions taken by the Catholic Church and the European secular establishment on the question of European identity and Islam. The argument is advanced that the proceduralism of the European secular establishment contributes to breed its nemesis, a conservative politicised church, but also converges with it in identifying Islam as 'the Other.' It is thus asked whether a critical valorisation of Europe's emotional attachments may not actually strengthen its capacity to embrace the 'difference' represented by Islam.
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Lenz, Guenter H. "“Ethnographies”: American Culture Studies and Postmodern Anthropology." Prospects 16 (October 1991): 1–40. http://dx.doi.org/10.1017/s0361233300004476.
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When henry nash smith defined American Studies in 1957 as “the study of American culture past and present, as a whole,” he summarized more than two decades of a wide-ranging and self-conscious critical analysis of culture in the United States and, at the same time, initiated the search for the unified or holistic “method” through which American Studies would, finally, achieve maturity as an (interdisciplinary) discipline. The 1930s were the decade when, as Warren Susman pointed out years ago, the complexity of American culture as well as the culture concept were discovered and discussed in the wider public. We think of the work of cultural anthropology, of the studies in cultural relativism by Margaret Mead or of patterns of culture by Ruth Benedict that emphasized the unity of cultures and often were written with a self-critical look at American culture in mind. What was, however, even more important was the fact that during the 1930s American culture manifested itself as a multiculture, as a culture that was characterized even more by variety, heterogeneity, tensions, and alternative traditions than by the strong drive toward national identity and consensus. Cultural anthropologists, critics, and (“documentary”) writers such as “native anthropologist” Zora Neale Hurston, Constance Rourke, or James Agee (with photographer Walker Evans, in Let Us Now Praise Famous Men) worked out radical new methods and strategies of cultural critique and ethnographic writing in the study of American cultures, in the plural. Thus, historian Caroline F. Ware, writing for the American Historical Association in The Cultural Approach to History, could argue in 1940 that the “total cultural approach” does by no means imply that American culture is something like an organic unity, but that “American culture” is exactly the multiplicity of regional, ethnic, and class cultures and the interactions of these cultures in terms of rhetoric as well as of power, not some “common patterns” or the Anglo-Saxon tradition the “other” groups have to “contribute” to.
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Скобелев, Михаил Анатольевич. "Origin of the Pentateuch: Tradition and еру documentary hypothesis." Theological Herald, no. 1(32) (March 15, 2019): 39–51. http://dx.doi.org/10.31802/2500-1450-2019-32-39-51.
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В статье рассматривается проблема происхождения Пятикнижия. Согласно традиционному церковному взгляду, Пятикнижие всегда считалось произведением пророка Моисея. Однако уже в XVII веке - первой половине XVIII века появились исследователи (Бенедикт Спиноза, Ришар Симон, Жан Астрюк), утверждавшие, что весь текст Пятикнижия или отдельные его части не принадлежат пророку Моисею. Эти предположения получили дальнейшее развитие в трудах протестантских ученых Вильгельма Де Ветте, Э. Рейсса, Карла Графа, Г. Гупфельда и Ю. Велльгаузена. В результате Ю. Велльгаузен сформулировал гипотезу, согласно которой текст Пятикнижия состоит из четырех источников (документов): Ягвиста (J), Элогиста (E), Девтерономиста (D) и Жреческого Кодекса (P). Эта гипотеза получила название Документальной. Важно отметить, что самый ранний из этих источников, Ягвист, датируется Ю. Велльгаузеном IX в. до Р. Х. Таким образом, налицо очевидное противоречие между традиционным и критическим взглядами на происхождение книг Закона. Автор статьи излагает основные аргументы адептов Документальной гипотезы, отстаивающих компилятивный характер Пятикнижия, и пытается проследить отношение к ней в отечественной дореволюционной библеистике, католицизме и традиционном иудаизме. In the article the problem of Pentateuch’s origin is researched. According to the traditional Church position, the Pentateuch was always considered a work of the prophet Moses. But already in XVII century - first half of XVIII century they were scholars (Benedictus Spinoza, Richard Simon, Jean Astruc), who argued, that the entire text of Pentateuch or some of its parts do not belong to Moses. These assumptions received a development in the works of protestant scholars Wilhelm De Wette, E. Reuss, Karl Graf, G. Hupfeld and J. Wellhausen. As a result, J. Wellhausen formulated a hypothesis, that the Pentateuch’s text consists of four sources (documents) - Jahwist (J), Elohist (E), Deuteronomist (D) and Priesterkodex (P). This hypothesiswas called the Documentary hypothesis. It is important to notice, that the earliest of these sources was dated by Wellhausen to the IX century BC. So there is an obvious contradiction between the traditional and critical views on the Torah’s origin. The A. sets forth the main arguments of the followers of the documentary hypothesis, who argue a composite character of the Pentateuch, and tries to understand the attitude towards it in pre-revolotionary Russian biblical studies, in Catholicism and traditional Judaism.
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Padawangi, Rita. "Benedict Anderson: A Reflection by an Indonesian Urbanist." Theory, Culture & Society 33, no. 7-8 (October 17, 2016): 329–33. http://dx.doi.org/10.1177/0263276416667201.
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In this article, I reflect on Benedict Anderson’s work on Indonesian urbanism. There are at least three concepts from Anderson’s work, particularly Imagined Communities, which deserve further attention in Indonesia’s urban studies, namely: 1) political cultures; 2) territorial boundaries; and 3) the urban scale of imagined communities. Besides the conceptual dimensions, the perspectives of Anderson’s work that featured ethical stance and strong commitments are useful principles in studying urbanisms in Indonesia, particularly in dealing with pragmatism in urban development. The three conceptual dimensions, along with the critical stance toward political and economic elites, point towards paying increased attention to marginalized communities in conducting urban research.
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Gilbert, Gaelan. "Martianus Capella and Saint Benedict: The critical arts of encyclopedic satire and new-old forms-of-life." postmedieval: a journal of medieval cultural studies 6, no. 4 (December 2015): 406–16. http://dx.doi.org/10.1057/pmed.2015.38.
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Gábor, Bolonyai. "Benedictus és szótára." Antik Tanulmányok 61, no. 1 (June 2017): 71–102. http://dx.doi.org/10.1556/092.2017.61.1.4.
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A XV. század közepe táján a kereszténység előtti kultúrák iránti érdeklődés megnövekedésével egyidejűleg emelkedni kezdett a görögül tanulni vágyók száma is Európa latin nyelvű felében. Ezzel párhuzamosan megnőtt az igény a különféle nyelvtanulási segédletek, így a görög–latin szótárak iránt is. Kétnyelvű szótárra többféleképpen lehetett ekkoriban szert tenni, az egyik lehetőséget egy ókori bilinguis szótár, az ún. Pseudo-Kyrillos jelentette. A Pseudo-Kyrillos a magyar kutatás érdeklődését is felkeltette az utóbbi évtizedekben, főként azért, mert egyik példányát Janus Pannonius is beszerezte magának. Az alábbi tanulmány nem ezzel a példánnyal kíván foglalkozni, hanem egy másikkal, amelyet egy bizonyos Benedictus másolt. A szerző arra tesz kísérletet, hogy azonosítsa az illető személyét, nyomon kövesse a példány keletkezésének történetét, valamint feltérképezze a Pseudo-Kyrillos szöveghagyományozódásának egyik ágát.
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Seal, David. "We Have Been Visited: Divine Encounter through the Lukan Benedictus (Luke 1:68–79)." Biblical Annals 11, no. 2 (April 29, 2021): 231–46. http://dx.doi.org/10.31743/biban.11564.
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Recent discussions of the Benedictus have focused on its function in Luke- Acts. However, little if no attention has been given to the persuasive force of the passage and how it may have functioned to create a divine encounter for the implied audience. This study will address this gap. Following a brief survey of Luke’s purpose and a discussion of the nature of prophecy, I will argue, first, that divine revelation was often cast in poetic form. Second, I will describe the poetic features of the Benedictus, emphasizing its divine nature. Third, I will explain the ancient perception that deities had a superior ability to name persons, places, and objects. I will follow this discussion with a listing of the divinely authored names in the Benedictus. Fourth, I will contend that the Old Testament vocabulary and the tone of confidence in Zechariah’s prophecy further enhances its divine nature. Finally, considering the above, I will explain how a skilled lector reading the prophecy to Luke’s original audience may have allowed them to experience something of the aural presence of God.
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Day, J. "The Origins of the Anaphoral Benedictus." Journal of Theological Studies 60, no. 1 (November 12, 2008): 193–211. http://dx.doi.org/10.1093/jts/flp029.
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Widigdo, Mohammad Syifa Amin, and Abd Razak Bin Zakaria. "Revelation in the Muslim, Christian, and Jewish Traditions: A Critical Analysis of Muhammad Abduh’s Notion of Revelation through the Lens of Joseph Ratzinger and Benedict De Spinoza." Religions 12, no. 9 (September 2, 2021): 718. http://dx.doi.org/10.3390/rel12090718.
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This research investigated one of the foundational notions of religion, i.e., revelation, as presented by Muhammad Abduh (d. 1905) in Risālatal-Tawḥīd and Risālatal-Wāridāt, through a comparison with the understanding of revelation in the Catholic tradition, as elucidated by Pope Ratzinger (b. 1927), and in Judaism, as presented by the Jewish scholar B. D. Spinoza (d. 1677). This research closely considered Abduh’s works to reveal whether the notion of revelation in the Islamic tradition is different from or analogous to its counterparts in Catholicism and Judaism. Although these authors’ religious backgrounds are diverse, their understandings of revelation are analogous in the sense that revelation is understood as beyond the linguistic realm. However, they each have different religious and intellectual stances regarding the valid interpretation and knowledge of revelation; where Ratzinger relies on the Church’s authority, Spinoza believes in the efficacy of holy scripture, and Abduh has more confidence in the use of reason in understanding revelation. By delineating the commonalities and differences of the ideas of these three scholars from different religious backgrounds, a more open and fruitful interreligious conversation can be further cultivated.
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Luccio, Pino di. "Waiting for Peace in Prayers of Jews and Christians as an Example of Definition of Identity." Estudios Eclesiásticos. Revista de investigación e información teológica y canónica 94, no. 369 (May 22, 2019): 265–94. http://dx.doi.org/10.14422/ee.v94.i369.y2019.002.
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En estas páginas presento el significado bíblico de la paz y propongo que en el Evangelio de Mateo la petición para la remisión de las deudas del Padre Nuestro especifica una característica de la paz. Acto seguido, explico el significado de la paz en el Benedictus, y presento ejemplos de oraciones del Segundo Templo para ilustrar la variedad de los significados de la paz entre los grupos judíos de esta época. A continuación, presento el significado de la paz en algunas oraciones hebreas (de la sinagoga), sugiriendo las razones por las que es posible suponer que, en algún caso, a través de la petición de la paz, es diferenciada intencionadamente la identidad religiosa de aquellos que recitan estas oraciones de la identidad de quien recita el Padre Nuestro y el Benedictus.
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Taylor, Mark. "The Lower Criticism." Representations 150, no. 1 (2020): 32–60. http://dx.doi.org/10.1525/rep.2020.150.1.32.
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This essay reassesses Matthew Arnold’s place in the history of modern criticism, arguing that his most important contribution to that history was his refashioning of the critic as an empty and recessive type of agent. Arnold’s famous call for criticism to abandon the “sphere of practical life” was no mere slogan, but the product of an extended meditation on the nature of agency and action, undertaken in dialogue with the works of the philosopher Benedict de Spinoza. From Spinoza’s “lower” criticism, Arnold derived a method that both approaches individual texts as actions and stresses the critic’s role in “composing” those texts as individuals in the first place. To perform these functions, however, criticism must renounce its claim to count as an action in its own right. The essay traces the development of this method from Arnold’s early essays on Spinoza through his mature criticism of the 1860s and 70s and considers its bearing on the wide variety of practices that describe themselves as “critical” today.
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Rousseau, François. "Les Structures de Benedictus (Luc 1.68–79)." New Testament Studies 32, no. 2 (April 1986): 268–82. http://dx.doi.org/10.1017/s0028688500013096.
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Cet écrit prend la relève de deux articles déjà parus dans New Testament Studies. Le premier est celui d'Albert Vanhoye, ‘Structure du Benedictus’. Le second est celui de Pierre Auffret, ‘Note sur la structure littéraire de Lc 1, 68–79’. Le deuxième est une critique systématique du premier et fait sûrement avancer la recherche sur plusieurs points. Le présent article est le résultat à la fois d'une analyse détaillée des deux articles en question et d'une analyse personnelle du texte même du cantique de Zacharie. Notre analyse fournira deux structures nouvelles qui s'ajouteront à celles d'A. Vanhoye et de P. Auffret. Trois de ces quatre structures se présenteront comme complémentaires en ce sens qu'elles orienteront vers un contenu de pensée de première importance.
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Regan, Ethna. "The Criteria of “Authentically” Catholic Theology: Reading Theology Today a Decade Later." Religions 12, no. 12 (December 3, 2021): 1071. http://dx.doi.org/10.3390/rel12121071.
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In light of the fecundity and diversity of Catholic theology since Vatican II, a 2012 report of the International Theological Commission (ITC) identified perspectives, principles, and criteria—distinctive family traits—of Catholic theology, what Pope Benedict XVI called its “genetic code”: primacy of the Word of God; the faith of the Church as its source, context, and norm; the science of faith; drawing constantly on the canonical witness of Scripture; fidelity to the Apostolic Tradition; attention to the sensus fidelium; responsible adherence to the ecclesiastical magisterium; practiced in collaboration with the whole company of theologians; in dialogue with the world; giving a scientifically and rationally argued presentation of the Christian faith; integration of plurality in the intellectus fidei; and sapiential. This article marks the 10th anniversary of the ITC report by offering a critical commentary on the criteria, examining the possibilities, limitations, and tensions inherent in each, and the ongoing relevance of these criteria for contemporary Catholic theology. It argues that although the aim of the ITC report is not to promote uniformity but to avoid fragmentation, and its framework is an ecclesiology of communion, when the interpretative possibilities of theology are discussed, the report tends to retreat from these possibilities and adopt a restrictive emphasis on conformity. The article then examines what Pope Francis (2013–) says about the characteristics of Catholic theology and the role of theologians in his major documents and his addresses to faculties of theology. It argues that Francis makes a distinctive contribution to consideration of what is “authentically” Catholic theology, and may offer a less restrictive understanding of such theology for the diverse academic, cultural, and ecclesial contexts in which Catholic theologians find themselves.
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Robertson, Roland. "Global Connectivity and Global Consciousness." American Behavioral Scientist 55, no. 10 (June 17, 2011): 1336–45. http://dx.doi.org/10.1177/0002764211409562.
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This is a critical discussion of Benedict Anderson’s best selling and highly influential Imagined Communities (1983/1996). This book is located within the Marxist tradition of deliberation on the crucial topic of nationhood and nationalism, which were both regarded as highly problematic in relation to the prospects for proletarian revolution. The manner in which this came to be very influential outside Marxism is discussed, in particular reference to some major features of symbolic interactionism. The final portion of the article deals with the considerable limitations of Marxism in general and the wider study of nationalism. In this respect it is argued that a global vision must necessarily precede any plausible discussion of the “units” that constitute the world as a whole. This vision is demonstrated through invocation of cartography and mapmaking. These are characterized as features of global cultures and consciousness, thereby strongly criticizing the emphasis on connectivity both in the work of Anderson and of most globalization theorists.
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Freeze, Gregory. "The Vatican in World War II: Dynamics and New Directions in Western Historiography." Novaia i noveishaia istoriia, no. 2 (2022): 5. http://dx.doi.org/10.31857/s013038640018552-5.
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The article examines the historiography of the pontificate of Pope Pius XII, especially the phase that fell during the Second World War. Accusations that the Pope had not publicly condemned the crimes of Fascism and Nazism emerged in Soviet historiography shortly after the war and were faintly echoed by radical historiography in European countries. At the same time, an apologetic trend emerges in historiography. The situation changed dramatically with the publication and production of the play Der Stellvertreter. Ein christliches Trauerspiel (The Deputy, A Christian Tragedy also published in English as The Representative) by the German playwright Rolf Hochhuth, in which the Pope is accused of remaining silent in the face of the Nazi crimes. It marked the beginning of a critical trend in historiography. In historiography, a heated debate between the critical and apologetic ‘schools’ has been termed the “Pius War”. The revival of the critical movement has usually been associated with various politicised events such as the beatification process of Pius XII at the turn of the twentieth and twenty-first centuries, and a new step in that direction in 2009, namely the declaration of Pius XII venerable by Pope Benedict XVI, etc. At the same time, the introduction of new archival documents into scholarly discourse (in particular, the opening for academic examination of the collections of Pius XI and Pius XII in the Vatican Archives) has led to an enormous expansion and diversification of the source base. Studies have also demonstrated the need for a more active exploration and contextualisation of the policies of the Holy See during the war years. All this contributes to a more balanced and objective appraisal of these matters on the part of historians and political scientists.
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Tignanelli, Christopher J., Allan G. Andrews, Kurt M. Sieloff, Melissa R. Pleva, Heidi A. Reichert, Jennifer A. Wooley, Lena M. Napolitano, and Jill R. Cherry-Bukowiec. "Are Predictive Energy Expenditure Equations in Ventilated Surgery Patients Accurate?" Journal of Intensive Care Medicine 34, no. 5 (April 6, 2017): 426–31. http://dx.doi.org/10.1177/0885066617702077.
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Background: While indirect calorimetry (IC) is the gold standard used to calculate specific calorie needs in the critically ill, predictive equations are frequently utilized at many institutions for various reasons. Prior studies suggest these equations frequently misjudge actual resting energy expenditure (REE) in medical and mixed intensive care unit (ICU) patients; however, their utility for surgical ICU (SICU) patients has not been fully evaluated. Therefore, the objective of this study was to compare the REE measured by IC with REE calculated using specific calorie goals or predictive equations for nutritional support in ventilated adult SICU patients. Materials and Methods: A retrospective review of prospectively collected data was performed on all adults (n = 419, 18-91 years) mechanically ventilated for >24 hours, with an Fio2 ≤ 60%, who met IC screening criteria. Caloric needs were estimated using Harris-Benedict equations (HBEs), and 20, 25, and 30 kcal/kg/d with actual (ABW), adjusted (ADJ), and ideal body (IBW) weights. The REE was measured using IC. Results: The estimated REE was considered accurate when within ±10% of the measured REE by IC. The HBE, 20, 25, and 30 kcal/kg/d estimates of REE were found to be inaccurate regardless of age, gender, or weight. The HBE and 20 kcal/kg/d underestimated REE, while 25 and 30 kcal/kg/d overestimated REE. Of the methods studied, those found to most often accurately estimate REE were the HBE using ABW, which was accurate 35% of the time, and 25 kcal/kg/d ADJ, which was accurate 34% of the time. This difference was not statistically significant. Conclusion: Using HBE, 20, 25, or 30 kcal/kg/d to estimate daily caloric requirements in critically ill surgical patients is inaccurate compared to REE measured by IC. In SICU patients with nutrition requirements essential to recovery, IC measurement should be performed to guide clinicians in determining goal caloric requirements.
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Selim, Samah. "Toward a New Literary History." International Journal of Middle East Studies 43, no. 4 (November 2011): 734–36. http://dx.doi.org/10.1017/s0020743811000973.
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The past twenty years witnessed a dramatic transformation in Arabic literature studies in the United States. In the early 1990s, the field was still almost exclusively a satellite of area studies and largely bound by Orientalist historical and epistemological paradigms. Graduate students—even those wishing to focus entirely on modern literature—were trained to competence in the entire span of the Arabic literary tradition starting with pre-Islamic times, and secondary research languages were still rooted in the philological tradition of classical scholarship. The standard requirement was German, with Spanish as a distant second for those interested in Andalusia, but rarely French, say, or Italian or Russian. Other Middle Eastern languages were mainly conceived as primary-text languages rather than research languages. Philology, traditional literary history, and New Criticism formed the methodological boundaries of research. “Theory”—even when it purported to speak of the world outside Europe—was something that was generated by departments of English and comparative literature on the other side of campus, and crossings were rare and complicated in both the disciplinary and the institutional sense. Of course, one branch of “theory”—postcolonial studies—made its way into area studies much faster than the more eclectic offshoots of continental philosophy, for obvious reasons. From nationalism studies to subaltern studies, from Benedict Anderson to Gayatri Spivak, the wave of postcolonial critical theory that swept through U.S. academia in the 1980s and 1990s sparked an uprising in area studies at large and particularly in the literature disciplines. One of the first casualties of this uprising was the old historical paradigm itself: narratives of rise and fall, golden ages, and ages of decadence. Slowly but surely, scholars began to question the entire epistemological edifice through which Arabic literary history had been constructed by Orientalism. It was through the postcolonial theory of the 1980s that Arabic literature came to a broader rapprochement with poststructuralism: Foucault, Derrida, Ricoeur, Jameson, and White, to name a few of the major thinkers who began to transform the field in the late 1990s.
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Lang, Friedrich Gustav. "Abraham geschworen – uns gegeben. Syntax und Sinn im Benediktus (Lukas 1.68–79)." New Testament Studies 56, no. 4 (September 7, 2010): 491–512. http://dx.doi.org/10.1017/s0028688510000147.
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The Benedictus is Luke's own composition. Its syntax is perspicuous, provided that 1.71 is understood aszeugmaand 1.73 ashyperbaton. It has three parts in 3 + 5 + 5 double lines; their topics are eschatological (1.68–70: messianic hopes), ecclesiological (1.71–75: God's covenant) and soteriological (1.76–79: remission of sins). The oath sworn to Abraham and granted to ‘us’ (1.73) forms the centre. The hymn originates in Luke's sophisticated theological reflection, his knowledge of LXX, and his literary skill which is confirmed by the stichometric proportions of the passage.
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DESHMAN, ROBERT. "Benedictus Monarcha et Monachus. Early Medieval Ruler Theology and the Anglo-Saxon Reform." Frühmittelalterliche Studien 22, no. 1 (December 31, 1988): 204–40. http://dx.doi.org/10.1515/9783110242201.204.
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Hunter, Mary Ann. "Anxious Futures: Magpie2 and ‘New Generationalism’ in Australian Youth-Specific Theatre." Theatre Research International 26, no. 1 (March 2001): 71–81. http://dx.doi.org/10.1017/s0307883301000074.
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The field of contemporary youth-specific theatre in Australia is one of change and, in some cases, anxiety. While Drama Studies continue to grow in popularity in schools, previously conventional developmental paradigms have become less mandatory for theatre for, by, and about young people outside the school context. Instead, ‘new generation’ approaches in youth-specific performance are placing greater value on young people's own preferences in cultural activity. Yet this development is being tempered and further complicated by a cultural ‘generationalism’, particularly in larger arts organizations as the youth sector becomes a more integral part of marketing strategies for the future. The resulting ambiguity in the representation, value, and positioning of young people and youth-specific arts in Australia's theatre industry is considered by focusing on Magpie2, a former youth-specific company attached to the State Theatre Company of South Australia. Magpie2 ceased operation in 1998 after experimenting with a ‘new generation’ approach to theatre for young people in the State Theatre realm. Both the artistic policy of Magpie2 Director, Benedict Andrews, and the critical reception of his two productions in 1997, Future Tense and Features of Blown Youth, demonstrate how competing systems of cultural value characterize the field of youth-specific theatre in Australia.
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Masaaki, Okamoto. "Anatomy of the Islam Nusantara Program and the Necessity for a “Critical” Islam Nusantara Study." ISLAM NUSANTARA: Journal for Study of Islamic History and Culture 1, no. 1 (July 30, 2020): 13–40. http://dx.doi.org/10.47776/islamnusantara.v1i1.44.
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This paper analyzes the Islam Nusantara program of the Islamic Studies Institute of Nahdlatul Ulama (STAINU) and then of the Nahdlatul Ulama University of Indonesia (UNUSIA) that started in 2013. The largest Islamic social organization, Nahdlatul Ulama (NU) has emphasized the moderateness and tolerance of Islam in Indonesia and conceptualized its Islam as Islam Nusantara and started to disseminate this concept to stem the deepening conservative turn of Islam especially after the democratization in 1998. In order to disseminate Islam Nusantara more effectively, the NU-affiliated college (STAINU), later its university (UNUSIA) started the graduate program for Islam Nusantara. After elucidating the Islamic conservative turn and the propagation of Islam Nusantara both by NU and the state, this paper analyzes the theses and their abstracts and the biodata of authors of theses and sees how Islam Nusantara has been producing the proponents of Islam Nusantara. The paper finds that the authors of the theses are young and many of the theses analyze the harmonious Islamic adaptation to local cultures. The authors are male dominant and Java-born-dominant with the focus on their own birthplace. The paper concludes with the importance of more comparativeand critical analysis on local variations of Islam Nusantara in the future theses and dissertations so that the program can critically and objectively analyze the Islam Nusantara concept itself.
Keyword: Islam Nusantara, Nahdlatul Ulama, UNUSIA Jakarta
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2013/2/25: STAINU Jakarta Kumpulkan Tim Pakar PPM Islam Nusantara. (diakses pada 10 November 2019 pada https://www.nu.or.id/post/read/43199/stainu-jakarta-kumpulkan-tim-pakar-ppm-islam-nusantara)
2013/7/3: STAINU Jakarta Luncurkan Pascasarjana Islam Nusantara. (diakses pada 10 November 2019 pada https://www.nu.or.id/post/read/45577/stainu-jakarta-luncurkan-pascasarjana-islam-nusantara)
2013/7/4: Islam Nusantara Diharapkan Jadi Solusi Kasus Intoleransi. (diakses pada 13 Desember 2019 pada https://www.merdeka.com/peristiwa/islam-nusantara-diharapkan-jadi-solusi-kasus-intoleransi.html)
2013/7/4: Mahasiswa Thailand Minati Studi Islam Nusantara Indonesia. (diakses pada 11 November 2019 pada https://news.okezone.com/read/2013/07/04/373/831915/mahasiswa-thailand-minati-studi-islam-nusantara-indonesia)
2015/4/14: Imam Aziz: Dunia Butuh NU (diakses pada 11 November 2019 pada https://www.nu.or.id/post/read/58831/imam-aziz-dunia-butuh-nu)
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NEGACHOV, Kyrylo. "«BENEDICTUS» OP. 54 BY C. V. ALKAN AS A NEO-CANONICAL MODEL OF RELIGIOUS WRITING." Humanities science current issues 2, no. 54 (2022): 70–76. http://dx.doi.org/10.24919/2308-4863/54-2-10.
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Dewson, Gabrielle, Benedict Anchang, Rosalie Sears, and Daniel F. Liefwalker. "Abstract 825: Evasion of apoptosis in MYC dependent T-ALL through epigenetic control." Cancer Research 82, no. 12_Supplement (June 15, 2022): 825. http://dx.doi.org/10.1158/1538-7445.am2022-825.
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Abstract Cancer is a complex landscape of aberrant cell signaling programs, often initiated by oncogenes. The causal oncogene drives the preponderance of accumulated mutations that enable tumorigenesis. Cancers arising this way can be reliant on the initiating oncogene, a term known as oncogene addiction. The proto-oncogene c-MYC is a transcription factor that regulates much of the genome and is deregulated in many cancers. The transgenic Eµ-tTA/Tet-O-MYC mouse model of T-cell acute lymphoblastic leukemia (T-ALL), allows for modulation of c-MYC expression (ON vs OFF). When c-MYC is expressed, T-ALL progression is observed; and when c-MYC expression is revoked, tumor regression occurs. Using cells and microarray data from this model we employed a nested effects model (NEM) that infers hierarchical relationships anchored to master transcription factors that govern critical aspects of cell biology. We identified a critical node governed by a class of histone demethylases influencing transcriptional availability across the genome. KDM5B/JARID1b is known as a transcriptional repressor, and is downregulated in the T-ALL model when c-MYC is overexpressed. Using CRISPR/Cas9 mediated mutagenesis to disrupt KDM5B expression, we observed a potent reduction in cell death when c-MYC expression is abrogated; suggesting KDM5B mediates cell death responses in T-ALL. KDM5B is downregulated in the primary murine model when c-MYC is overexpressed, and upregulated concordantly with the loss of MYC expression. Human lymphoma cell lines that are sensitive to the bromodomain inhibitor JQ1 show downregulation of c-MYC and KDM5B upregulation. Xenografts of KDM5B knockout cells in NOD-SCIDIL-2Rg-/- (NSG) mice show increased tumor progression and burden, and more aggressive time to relapse after c-MYC expression is revoked. Future studies examining the KDM5B/c-MYC axis and its influence on chromatin architecture are ongoing. These studies aim to demonstrate a novel paradigm in understanding how c-MYC promotes tumor development through repression of a tumor suppressive epigenetic landscape regulated by KDM5B and identify therapeutic options for treating c-MYC-induced T-ALL. Citation Format: Gabrielle Dewson, Benedict Anchang, Rosalie Sears, Daniel F. Liefwalker. Evasion of apoptosis in MYC dependent T-ALL through epigenetic control [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2022; 2022 Apr 8-13. Philadelphia (PA): AACR; Cancer Res 2022;82(12_Suppl):Abstract nr 825.
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Grönroos, Heidi. "Mediafandomit, julkisuuden henkilöiden fanitus ja osallistuva kulttuuri." Lähikuva – audiovisuaalisen kulttuurin tieteellinen julkaisu 33, no. 3-4 (December 11, 2020): 112–30. http://dx.doi.org/10.23994/lk.100443.
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Mediafandomeja on tutkittu eri tieteenaloilla vuosikymmeniä. Tuona aikana tutkimusten painopiste on siirtynyt kriittisestä voimaannuttavaan, minkä jälkeen ne ovat asettuneet tämän hetken monitieteellisiin näkökulmiin. Yksi mediafandomien toimintatapa on kuitenkin jäänyt tutkimuksessa vähemmälle huomiolle. Kyseessä on fandomien harjoittama julkisuuden henkilöiden fanitus, johon perehdyn tässä artikkelissa tarkastelemalla näyttelijöiden Benedict Cumberbatchin ja Tom Hiddlestonin mediafandomeja Tumblr-mikroblogipalvelussa.
Selvitän, miten tutkimuskohteenani olevien mediafandomien harjoittama julkisuuden henkilöiden fanitus ilmenee ja millaisia eri merkityksiä se saa. Perehdyn fanittamisen tapoihin ja merkityksiin fanitutkimuksen klassikon, Henry Jenkinsin osallistuvan kulttuurin teorian avulla. Palaan Jenkinsin teoriaan, koska mediafandomien harjoittamaa julkisuuden henkilöiden fanitusta ei ole aiemmin yhdistetty siihen.
Tarkastelen artikkelissani näissä fandomeissa esiintyviä erilaisia fanituksen tapoja. Erityisesti käsittelen persoonakuvien rakentamisen tapaa, jota ei ole aiemmin tutkittu. Kyseessä on fanituksen tapa, jossa fanit muodostavat ja ylläpitävät yhdessä fanituksen kohteen persoonasta rakennettua mielikuvaa. Tarkastelen ja analysoin tekemiäni löytöjä Jenkinsin osallistuvan kulttuurin teorian kautta. Persoonamielikuvien rakentaminen nousee tärkeään asemaan, sillä se osoittaa, että nämä fandomit luovat ja ylläpitävät yhteisiä metatekstejä, mikä on tärkeää osallistuvassa kulttuurissa.
Esitän, että mediafandomien harjoittama julkisuuden henkilöiden fanitus kuuluu osallistuvan kulttuurin piiriin samoin kuin mediafandomien harjoittama mediatuotteiden fanitus. Artikkelin lopussa tarkastelen myös hieman osallistuvan kulttuurin muutosta ja pohdin, miten tutkimuksen kohteena olevien fandomien toiminta sopii Jenkinsin omaan päivitettyyn versioon teoriasta.
Media fandoms, celebrity fandom, and participatory culture: Benedict Cumberbatch and Tom Hiddlestone fandoms in Tumblr microblog platform
Media fandoms have been studied for decades. During this time the emphasis of the research has shifted from critical to empowering, after which it has settled to the current multidisciplinary studies that cover multiple viewpoints. In spite of all these studies, one media fandom practice, the fandom of public figures, has been left in the sidelines. In this article, I focus on this type of fandom through the media fandoms of the actors Benedict Cumberbatch and Tom Hiddleston in Tumblr microblog service.
In this article, I ask how the subjects of my research practice their fandom and what different meanings these practices have. I look into different ways in which Henry Jenkins’ participatory cultural theory can be used to analyze the practices and meanings of these two Tumblr-based fandoms. I return to this classic of fandom research, because it has not been used to explore the fandom of public figures before.
My article focuses on different ways fandom manifests, specifically in these Tumblr-based platforms. I focus especially on a previously unresearched fandom practice, the construction of persona images. This refers to the way fans collectively form and maintain the image of the public persona. Based on my findings I compare the ways in which the practices of these fandoms relate to Jenkins' theory of participatory culture. The construction of mental images of the public figures is a key element here, because it shows that these fandoms create and maintain metatexts, which is one of the most important practices of the participatory culture.
I argue that the fandom of public figures is a part of participatory culture (Jenkins) similarly to the fandom of brands and products. At the end of the article, I take a quick look at the changes taking place in participatory culture, and ask how the fandoms I have researched fit into Jenkins updated version of the theory.
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Gejdoš, Miroslav. "ANTHROPOLOGICAL SKETCH OF SPINOZA'S ETHICS." International Journal of New Economics and Social Sciences 8, no. 2 (December 30, 2018): 244–46. http://dx.doi.org/10.5604/01.3001.0012.9951.
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Baruch de Spinoza, also known as Benedictus de Spinoza, Bento de Spinoza or Bento d'Espiñoza, is the philosopher of Jewish origin. He was a descendant of Jewish refugees from Portugal. He learned for the rabbi, but he took a critical position on religious dogmas. Because of his religious beliefs he was expelled from the religious community in Amsterdam, accursed and charged with heresy and then expelled from the city. In 1672 he was offered a proposal to teach at the university, but he refused it. His writings were not published in his lifetime. In order to maintain material and spiritual independence, he earned the money by grinding lenses, but what worsened his lung disease and he died from the consequences of the illness at the age of 44. The author analyzes the work Ethics in his study.
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Spekkens, Hubert. "Het "Speculum Historiale" van Vincent van Beauvais: Een Studie van zijn Ontstaansgeschiedenis.Johannes Benedictus Voorbij." Speculum 69, no. 1 (January 1994): 269–70. http://dx.doi.org/10.2307/2864879.
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Duggan, Anne J. "The Deposition of Abbot Ernis of Saint- Victor: A New Letter?" Journal of Ecclesiastical History 45, no. 4 (October 1994): 642–60. http://dx.doi.org/10.1017/s0022046900010800.
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The letter Benedictus Deus, which forms the basis of this study, was first printed by J. A. Giles in his 1845 edition of the letters of Thomas Becket, and the Abbé Migne later reproduced it in the same context in Patrologia Latina, without comment. Neither ventured identification of the author or recipients, although some connexion with the Becket controversy must have been presumed, since they included the text with his correspondence. In fact, it has no connexion with Thomas Becket, despite its inclusion in one of the large manuscript collections of Becket correspondence assembled in the late twelfth century. It was neither written nor received by any of the participants, nor is it concerned with the matters at issue in the controversy. It concerns the removal of the unnamed superior of a religious house, and the circumstances of its composition are obscure. The heading and protocol are damaged, and although the author's name can be clearly read as Frater R., and the recipients' initials as G. and R., the address is incomplete, and there are no internal clues to date and context.
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Jarco, Sylwia, Barbara Pilawa, and Paweł Ramos. "Free Radical Scavenging Activity of Infusions of Different Medicinal Plants for Use in Obstetrics." Plants 10, no. 10 (September 26, 2021): 2016. http://dx.doi.org/10.3390/plants10102016.
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An X-band (9.3 GHz) electron paramagnetic resonance (EPR) spectroscopy was used to examine the free radical scavenging activity of the following infusions, which were nonirradiated and exposed to UVA: root of Asparagus racemosus and herbs of Mitchella repens, Cnicus benedictus L., Galega officinalis L., and Eupatorium cannabinum L. The plant materials for obstetrics applications were chosen for analysis. The aims of these studies were to compare the free radical scavenging ability of the tested infusions and to determine the influence of UVA irradiation of the plant materials on interactions of these infusions with free radicals. Both the magnitude and kinetics of the interactions of the infusions with the model DPPH free radicals were examined. The ability to quench the free radicals for the examined plant infusions increases in the following order: Asparagus racemosus (root) < Mitchella repens (herb) < Cnicus benedictus L. (herb) < Galega officinalis L. (herb) < Eupatorium cannabinum L. (herb). The analyzed infusions differ in the kinetics of the interactions with free radicals. The fastest interactions with free radicals characterize the infusions of Galega officinalis L. herb and Eupatorium cannabinum L. herb. The infusion of Mitchella repens herb interacts with free radicals in the slowest way. UVA radiation reduces the antioxidant interactions of all tested infusions, especially the infusion of Eupatorium cannabinum L. herb, which should be protected against UVA radiation during storage. The weakest decrease of free radical scavenging activity was observed for the infusion of the root of Asparagus racemosus exposed to UVA radiation. UVA radiation affected the speed of the free radical interactions of the infusions, depending on the type of plant materials. EPR spectroscopy is useful to examine the free radical scavenging activity of plant infusions, which is helpful to find effective antioxidants for applications in obstetrics and their optimal storage conditions.
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Cummings, Katherine, and Teresa de Lauretis. "Feminist Studies/Critical Studies." Theatre Journal 40, no. 2 (May 1988): 277. http://dx.doi.org/10.2307/3207671.
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Learmonth, Mark, and Kevin Morrell. "Is critical leadership studies ‘critical’?" Leadership 13, no. 3 (May 13, 2016): 257–71. http://dx.doi.org/10.1177/1742715016649722.
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‘Leader’ and ‘follower’ are increasingly replacing ‘manager’ and ‘worker’ to become the routine way to frame hierarchy within organizations; a practice that obfuscates, even denies, structural antagonisms. Furthermore, given that many workers are indifferent to (and others despise) their bosses, assuming workers are ‘followers’ of organizational elites seems not only managerialist, but blind to other forms of cultural identity. We feel that critical leadership studies should embrace and include a plurality of perspectives on the relationship between workers and their bosses. However, its impact as a critical project may be limited by the way it has generally adopted this mainstream rhetoric of leader/follower. By not being ‘critical’ enough about its own discursive practices, critical leadership studies risk reproducing the very kind of leaderism it seeks to condemn.
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Learmonth, Mark. "Is Critical Leadership Studies Critical Enough?" Academy of Management Proceedings 2016, no. 1 (January 2016): 10896. http://dx.doi.org/10.5465/ambpp.2016.10896abstract.
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Hinton, Alexander Laban. "Critical Genocide Studies." Genocide Studies and Prevention 7, no. 1 (April 2012): 4–15. http://dx.doi.org/10.3138/gsp.7.1.4.
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Nayak, Anoop. "Critical Whiteness Studies." Sociology Compass 1, no. 2 (November 2007): 737–55. http://dx.doi.org/10.1111/j.1751-9020.2007.00045.x.
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Jorgenson, Andrew K. "Critical Globalization Studies." Contemporary Sociology: A Journal of Reviews 35, no. 6 (November 2006): 629–30. http://dx.doi.org/10.1177/009430610603500654.
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Stuvøy, Ingvill. "Critical Kinship Studies." NORA - Nordic Journal of Feminist and Gender Research 24, no. 3 (July 2, 2016): 211–14. http://dx.doi.org/10.1080/08038740.2016.1236038.
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Winter, Tim, and Emma Waterton. "Critical Heritage Studies." International Journal of Heritage Studies 19, no. 6 (September 2013): 529–31. http://dx.doi.org/10.1080/13527258.2013.818572.
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Sy, Aida. "African critical studies." Critical Perspectives on Accounting 21, no. 5 (July 2010): 443. http://dx.doi.org/10.1016/j.cpa.2008.01.001.
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