'Against This Empusa:' Hobbes's Leviathan and the Book Of
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Religion, Family, and Society in Andrey Zvyagintsev's Leviathan (2014)
Journal of Religion & Film Volume 24 Issue 2 October 2020 Article 1 October 2020 Corruption as Shared Culpability: Religion, Family, and Society in Andrey Zvyagintsev's Leviathan (2014) Maria Hristova Lewis and Clark College, [email protected] Follow this and additional works at: https://digitalcommons.unomaha.edu/jrf Part of the Christianity Commons, European Languages and Societies Commons, and the Other Film and Media Studies Commons Recommended Citation Hristova, Maria (2020) "Corruption as Shared Culpability: Religion, Family, and Society in Andrey Zvyagintsev's Leviathan (2014)," Journal of Religion & Film: Vol. 24 : Iss. 2 , Article 1. DOI: 10.32873/uno.dc.jrf.24.2.001 Available at: https://digitalcommons.unomaha.edu/jrf/vol24/iss2/1 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. Corruption as Shared Culpability: Religion, Family, and Society in Andrey Zvyagintsev's Leviathan (2014) Abstract This article engages in close analysis of how Andrey Zvyagintsev depicts corruption and its various manifestations: moral, familial, societal, and institutional, in Leviathan (Leviafan, 2014). While other post- Soviet films address the problem of prevalent corruption in Russia, Zvyagintsev’s work is the first ot provoke strong public reactions, not only from government and Russian Orthodox Church officials, but also from Orthodox and political activist groups. The film demonstrates that the instances of legal and moral failings in one aspect of existence are a sign of a much deeper and wider-ranging problem that affects all other spheres of human experience. -
The Words of Job Are Spoken in the Midst of Chaos. Job Has Just Lost His Home, His Farm
9 September 2018 Job 1:1; 2:1–10; 10:1-9; 38:1-7; 42:1-6 When the world is in chaos First Mennonite Church The words of Job are spoken in the midst of chaos. Job has just lost his home, his farm. All Job's children are dead. Now he has lost his health, his body disfigured with open sores. My days are without hope, he says (7:6). He wishes he were dead. Let the day perish wherein I was born (3:3). Job asks God, why? Why is light given to one in misery? (Job 3:20) I sat down this week and read through the book of Job to get a feel for it. I’ll be honest with you—it’s not an easy book to read, let alone preach on. Anytime anyone attempts to speak about God the Creator and human suffering, there's a good chance that we're going to sound like Job's friends—Eliphaz, Bildad, Zophar, and Elihu. They come, at first as friends to console and comfort Job as he goes through the valley of the shadows. But, in the face of Job's sores, his dead children, how do his "friends" comfort and console him? Here's a sampling: Eliphaz: Now Job, think who that was innocent ever perished (4:7). Are you perishing? Now, let's figure out what you’ve done wrong to deserve this. Bildad: Job, are you suggesting that God is unjust? If you were pure and upright, God would answer you with prosperity (8:3-6). -
Melville's Bibles
© 2008 UC Regents Buy this book University of California Press, one of the most distinguished university presses in the United States, enriches lives around the world by advancing scholarship in the humanities, social sciences, and natural sciences. Its activities are supported by the UC Press Foundation and by philanthropic contributions from individuals and institutions. For more information, visit www.ucpress.edu. University of California Press Berkeley and Los Angeles, California University of California Press, Ltd. London, England © 2008 by The Regents of the University of California Library of Congress Cataloging-in-Publication Data Pardes, Ilana. Melville’s Bibles / Ilana Pardes. p. cm. Includes bibliographical references and index. isbn 978-0-520-25454-1 (cloth : alk. paper) isbn 978-0-520-25455-8 (pbk. : alk. paper) 1. Melville, Herman, 1819–1891. Moby Dick. 2. Melville, Herman, 1819–1891—Religion. 3. Bible—Commentaries. 4. Bible—Hermeneutics. 5. Bible and literature. 6. Religion and culture. 7. Religion and literature—United States—History— 19th century. 8. American fi ction—19th century— History and criticism. I. Title. ps2388.b5p37 2008 813’.3—dc22 2007014870 Manufactured in the United States of America 17 16 15 14 13 12 11 10 09 08 10 9 8 7 6 5 4 3 2 1 This book is printed on New Leaf EcoBook 50, a 100% recycled fi ber of which 50% is de-inked post- consumer waste, processed chlorine-free. EcoBook 50 is acid-free and meets the minimum requirements of ansi/astm d5634–01 (Permanence of Paper). chapter 1 Playing with Leviathan Job and the Aesthetic Turn in Biblical Exegesis But if, in the face of all this, you still declare that whaling has no aesthetically noble associations connected with it, then am I ready to shiver fi fty lances with you there, and un- horse you with a split helmet every time. -
CS Lewis Library
C.S. Lewis Library Background Information The majority of the Lewis Library was acquired from Wroxton College in 1986, where it had been in use by the patrons of the college library. Other titles have been given by C.S. Lewis’s friends and associates to the Wade Center. Related Materials 1. The Lewis Library Inserts Archive contains items that were found between the pages of the books in C.S. Lewis' personal library. A list and photocopies of some of the handwritten annotations in the books are also included. 2. “C.S. Lewis: A Living Library” by Margaret Anne Rogers is a thesis written about the Lewis library collection while it was at Wroxton College. 3. From the Library of C.S. Lewis: Selections from Writers who Influenced his Spiritual Journey, edited by James Bell, is an anthology of excerpts from books in Lewis’s library. Key: SIGNED: An * indicates that the book contains a signature, many by C.S. Lewis. Other names in this column indicate that the book is signed by others, e.g. W -- Warren H. Lewis, A -- Albert J. Lewis. Many books in Lewis’s library were presentation copies. UNDR: An * indicates that there is underlining in the book. ANT.: An * indicates that the book has been annotated. Bolded text: Indicates the book is shelved by title This listing is owned by the Wade Center and is not to be duplicated or deposited in another institution without written permission from the Wade Center. It is a working draft and complete accuracy is not guaranteed. Marion E. -
The Reverie Genre: Rousseau, Dostoevsky, Eliot, and the Roots of Modern Consciousness
W&M ScholarWorks Undergraduate Honors Theses Theses, Dissertations, & Master Projects 4-2014 The Reverie Genre: Rousseau, Dostoevsky, Eliot, and the Roots of Modern Consciousness Corinne Tucker College of William and Mary Follow this and additional works at: https://scholarworks.wm.edu/honorstheses Part of the Comparative Literature Commons, French and Francophone Literature Commons, and the Literature in English, North America Commons Recommended Citation Tucker, Corinne, "The Reverie Genre: Rousseau, Dostoevsky, Eliot, and the Roots of Modern Consciousness" (2014). Undergraduate Honors Theses. Paper 82. https://scholarworks.wm.edu/honorstheses/82 This Honors Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Undergraduate Honors Theses by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. The Reverie Genre: Rousseau, Dostoevsky, Eliot, and the Roots of Modern Consciousness A thesis submitted in partial fulfillment of the requirement for the degree of Bachelor of Arts in English from The College of William and Mary by Corinne Tucker Accepted for ___________________________________ (Honors, High Honors, Highest Honors) ________________________________________ Adam Potkay, Director ________________________________________ Brett Wilson ________________________________________ Guilia Pacini ________________________________________ Erin Minear Williamsburg, VA April 28, 2014 2 Table -
A Preservation Paradox: Political Prestidigitation and an Enduring Resource of Wildness
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln College of Law, Faculty Publications Law, College of 2004 A Preservation Paradox: Political Prestidigitation and an Enduring Resource of Wildness Sandi Zellmer University of Nebraska Lincoln, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/lawfacpub Part of the Legal Studies Commons Zellmer, Sandi, "A Preservation Paradox: Political Prestidigitation and an Enduring Resource of Wildness" (2004). College of Law, Faculty Publications. 7. https://digitalcommons.unl.edu/lawfacpub/7 This Article is brought to you for free and open access by the Law, College of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in College of Law, Faculty Publications by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Published in Environmental Law 34 (2004), pp. 1015-1089. Published by Lewis and Clark Law School. http://law.lclark.edu/law_reviews/environmental_law/ SYMPOSIUM ARTICLES A PRESERVATION PARADOX: POLITICAL PRESTIDIGITATION AND AN ENDURING RESOURCE OF WILDNESS The nation's preeminent preservation statute, the Wilderness Act of 19M, is now 40 years old. By authorizing a network of congression& designated wilderness areas on pubLic lands, the Act has proved invaluable for protecting special areas from the most intensive forms of intrusion by humankind But the Act is facing a midlife clisis, and legitimate questions have been raised about its continuing viV7abili@as a conservation tool. ZXis Article concludes that the preservation of wild lands remains an essential component of federal public lands management, but that the Wilderness Act, standug alone, has not fhEUed itspromise of securing an endunhg resource of wild lands, President Chton and his agencies employed a van'ety of techniques for identifjiing and protectmg wild places on federal lands outside of the wilderness network. -
The Chapters of the Bible a Guide to the Systematic Study of the Bible
Scholars Crossing An Alliterated Outline for the Chapters of the Bible A Guide to the Systematic Study of the Bible 5-2018 The Chapters of Job Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/outline_chapters_bible Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "The Chapters of Job" (2018). An Alliterated Outline for the Chapters of the Bible. 33. https://digitalcommons.liberty.edu/outline_chapters_bible/33 This Article is brought to you for free and open access by the A Guide to the Systematic Study of the Bible at Scholars Crossing. It has been accepted for inclusion in An Alliterated Outline for the Chapters of the Bible by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Job SECTION OUTLINE ONE (JOB 1-2) Job is introduced. God allows Satan to test Job's faithfulness by taking all that he has. Job responds with great sorrow, but he worships God. Satan accuses Job again and strikes him with boils. Job's wife tells him to curse God and die, but Job remains faithful. Three of Job's friends come and mourn with him. I. JOB'S PRESTIGE (1:1-5) A. His faith (1:1): "There was a man named Job who lived in the land of Uz. He was blameless, a man of complete integrity. He feared God and stayed away from evil." B. His fortune (1:3): "He owned 7,000 sheep, and 3,000 camels, 500 teams of oxen, and 500 female donkeys, and he employed many servants. -
"Leviathan"? He Wanted an Image of Strength and Power to Stand Metaphorically for the Commonwealth and Its Sovereign
Leviathan as Metaphor SAMUELI. MINTZ Why did Hobbes name his masterpiece "Leviathan"? He wanted an image of strength and power to stand metaphorically for the commonwealth and its sovereign. So much is clear. Nevertheless the title seems odd. Why didn't he call the book by its subtitle, "The Matter, Forme and Power of a Common- wealth" ? This subtitle, precise and denotative, like a description in a book catalogue, would have been a title in the hands of almost any other political philosopher of the sixteenth and seventeenth centuries. We think of Bodin's Six Books of the Republic, of Locke's Two Treatises of Government. Doubt- less there were exceptions: Harrington's Common-Wealth of Oceana is one; but Harrington belongs also to the genre of utopian romance. It is Hobbes who stamped his book with the name of a myth, rich in traditional associa- tions ; also, in a sense I hope to make clear, it is a 'poetic' name; and, what no one can dispute, it is memorable. Leviathan was the great sea-beast of the Book of Job whom only God could tame and whose power was contrasted by God with Job's weakness. In Isaiah 27 : 1, Leviathan is referred to as "the piercing serpent," "that crooked serpent... and dragon in the sea" who is dispatched by God's mighty sword. Hobbes chose the Jobian Leviathan, an image of neutral or benign power, over the figure of evil in Isaiah. The two Biblical Leviathans, from Job and from Isaiah, became objects of mythical accretion, interpretation, and etymological speculation in a long tradition. -
What Job Sees MARTHA E
Word & World Volume 39, Number 1 Winter 2019 Beauty and the Eye of the Beholder: What Job Sees MARTHA E. STORTZ eauty is in the eye of the beholder.” In its most hackneyed use, the prov- erb references the subjective nature of what is considered beautiful. What one“B person finds beautiful might not comport with the tastes of another. Taste impacts vision. Beauty is in the eye of the beholder. But the saying invites multiple interpretations. In another interpretation, the proverb refers not simply to what is seen but how one looks.1 Vision, particularly the vision of things beautiful, depends upon the eye of the beholder, because peo- ple see what they want to see, often editing out all the rest. Quite literally, people find what they are looking for. For example, on his first voyage across the Atlantic, Christopher Columbus recorded sightings of mermaids, because he was certain they existed.2 He was so convinced he was approaching the Far East that he read 1 “Each of us is responsible for how we see, and how we see determines what we see. Seeing is not merely a physical act: the heart of vision is shaped by the state of the soul.” John O’Donohue, Beauty: The Invisible Embrace (New York: HarperCollins, 2004), 18–19. 2 Christopher Columbus, The Four Voyages of Christopher Columbus, ed. and trans. J. M. Cohen (Lon- don: Penguin, 1969). Beauty is, as the saying goes, in the eye of the beholder. But God calls us to see the world not as we think it is but in the beauty of how God sees it. -
Through the Bible Study Job 38-42
THROUGH THE BIBLE STUDY JOB 38-42 Comedian Woody Allen was once asked to explain God. He replied, “I can’t explain God to you. I don’t even know how my toaster works.” This is the humility Job obtains by the end of tonight’s chapters. Yet for the bulk of the book - chapters 3-37 - Job had the opposite attitude. His arrogance ran rampant. In justifying himself he accused God. Job questioned, and criticized, and even taunted the Almighty. Job got stuck on why! ... And why is an easy place to get stuck… Focus on what God does, and we learn lessons and move forward. Zero in on Who, God’s goodness, His righteousness, and we look up. Linger on why – and you get stuck. God may not disclose His purpose. Reasons are often hidden from view. God doesn’t owe us an explanation. Why? is like quicksand. The more you struggle to know the deeper you sink. Question God - and disrespect, and pride, and irreverence will grow. Job demands insider information. He wants to know why. He acts like God is bound by the Freedom of Information Act… by the way, He’s not. Job loses the one ideal he couldn’t afford to lose – his fear of God. !1 In chapter 38 God does appears to Job, but not to answer his questions as Job had demanded. No, God takes a most unusual approach. He comes to Job asking questions not answering them. For five chapters God asks Job a series of questions he can’t possibility answer. -
A Hands-Off Approach to Preserving Wildness in Protected Areas
Chapter 6 Let It Be: A Hands-Off Approach to Preserving Wildness in Protected Areas peter landres We should have the wisdom to know when to leave a place alone. —Sir Peter Scott In an era of rapid global climate change and other pervasive anthropogenic ecological insults, many scientists and managers have few qualms about taking action to mitigate the effects of these insults, including in areas that are protected by law as wilderness, wildlife refuges, or national parks. For example, habitat is manipulated to sustain populations of selected threat- ened and endangered species, nonindigenous invasive species are removed, and extirpated species are reintroduced. Even with important technical ad- vances in the ecological sciences over the last several decades, ecologists still question the feasibility of managing biodiversity in the face of continued environmental change. For example, Western (2004: 496) wryly notes in an essay on the paradox of managing wildlands that “like the Red Queen running in place, we are destined to manage ever harder to save any sem- blance of the natural until . the unmanaged will be more managed than the managed to preserve the illusion of the natural.” Is there an alternative to becoming locked into managing what is not fully understood in an environmental context that is rapidly changing? The 88 ch06(pt2).indd 88 12/22/09 8:43:28 PM A Hands-Off Approach to Preserving Wildness in Protected Areas 89 purpose of this chapter is to explore the reasoning behind and steps toward implementing the hands-off alternative. This alternative focuses on one of the three meanings of naturalness described in Chapter 2: freedom from intentional human control, intervention, and manipulation. -
Every Creation Story
Every Creation Story Creation from chaos Chaos (cosmogony) Enûma Eliš (Babylonian creation myth) Genesis creation myth (Judaism, Christianity and Islam) Greek cosmogonical myth Jamshid Korean creation narratives Kumulipo Leviathan (Book of Job 38–41 creation myth) Mandé creation myth Pangu Raven in Creation Serer creation myth Sumerian creation myth Tungusic creation myth Unkulunkulu Väinämöinen Viracocha Earth diver Earth-diver Ainu creation myth Cherokee creation myth Iroquois creation myth Väinämöinen Yoruba creation myth Ob-Ugric creation myth Emergence Emergence Hopi creation myth Maya creation of the world myth Diné Bahaneʼ (Navajo) Zuni creation myth ( creation of self ) Ex nihilo Debate between sheep and grain Barton cylinder Ancient Egyptian creation myths Kabezya-Mpungu Māori myths Mbombo Ngai Popol Vuh World parent World parent Coatlicue Enûma Eliš Greek cosmogonical myth Greek cosmogonical myth Heliopolis creation myth Hiranyagarbha creation myth Kumulipo Rangi and Papa Völuspá Divine twins Divine twins Proto-Indo-European creation myths Regional Africa Ancient Egyptian creation myths Fon creation myth Kaang creation story (Bushmen) Kintu myth (Bugandan) Mandé creation myth Mbombo (Kuba, Bakuba or Bushongo/Boshongo) Ngai (Kamba, Kikuyu and Maasai ) Serer creation myth (cosmogony of the Serer people of Senegal, the Gambia and Mauritania) Unkulunkulu (Zulu) Yoruba creation Americas Mesoamerica Coatlicue (Aztec) Maya creation of the world myth Popol Vuh (Quiché Mayan) Mid North America Anishinaabeg creation stories Cherokee creation