Milbank sums up Victor Turner by saying that “the sublime is no longer outside the social, at the margin of individuality [as in Weber’s charisma], and nor is it the social whole [as in Durkheim]: instead it is situated within society in the constant negotiation of dangerous passages. . . . . Continue Reading »
In a review of Drew Faust’s recent Republic of Suffering , Geoffrey Ward writes, “When the war began, the Union Army had no burial details, no graves registration units, no means to notify next of kin, no provision for decent burial, no systematic way to identify or count the dead, no . . . . Continue Reading »
H. -I. Marrou wrote in his doctoral thesis, “Saint Augustin compose mal.” Like Augustine himself, though, Marrou later published a Retractatio to accompany a new edition of his dissertation, in which he described his comment on Augustine’s composition “jugement d’un . . . . Continue Reading »
In his recent history of neoconservatism, Jacob Heilbrun, a one-time neocon himself, points out that neoconservatism is not only a movement populated by Jews but one whose main agenda and interests are influenced deeply by Judaism. In the NYT book review, Timothy Noah says, in part: “To be . . . . Continue Reading »
Gabriel Josipovici has a stimulating piece in the November 30 TLS arguing that the modernists pose an enduring challenge to contemporary culture, particularly the contemporary novel. Modernism, he suggests, began with the French Revolution, when it was declared that “everyone was equal now . . . . Continue Reading »
Benjamin Kaplan’s recent Divided by Faith reveals (in the words of the Economist reviewer) that “there was more religious freedom in the 16th century than after the wars of religion ended a century later. The author tells of the widespread use of Auslauf , whereby Protestants were able . . . . Continue Reading »
Malidoma Patrice Some writes that in the African village where he grew up “houses do not have doors that can be locked. They have entrances. The absence of doors is not a sign of technological deprivation but an indication of the state of mind the community is in. The open door symbolizes the . . . . Continue Reading »
McDonald’s is one of the emblems of the bogeyman, globalization. In an essay on McDonald’s in Moscow, Melissa L. Caldwell complicates this picture in a number of ways. In a number of ways, “McDonald’s has been more fully domesticated” and thus has “lost its . . . . Continue Reading »
In his history of Christianity, August Neander distinguished between gnostics who arose from within Judaism and those whose inspiration came from “Oriental” modes of thought. Here is his description of the Jewish sources of gnosticism: In the following respect, all these Gnostics agree . . . . Continue Reading »
A few scattered notes from Jarl Fossum’s book examining the links between the figure of the “angel of Yahweh” in Samaritan theology and the “demiurge” of gnosticism. 1) Fossum points out that Simon Magus, legendarily the fountain of Gnosticism, venerated the Torah, and . . . . Continue Reading »
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