By John Randolph LeBlanc
[ historical and sleek faith and Politics: Negotiating Transitive areas and Hybrid Identities by means of ( writer ) Oct-2012 Hardcover
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This e-book comprises linguistic case-studies of chosen gains of the language and meter of Plautus. those phenomena are investigated for the sunshine they could shed at the prosodic association of Latin speech and the intersection among prosodic phonology and syntax; a few also are put in a broader comparative-historical context.
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Extra resources for Ancient and Modern Religion and Politics: Negotiating Transitive Spaces and Hybrid Identities
Hegel justiﬁes this violence by positing a teleology of the spirit that, while it ﬂips the power within the binary, still accepts violence and barbarity as the means to establish meaning. Violence is justiﬁable, if the end is good. This is in direct tension with, for example, Aeschylus, who, in the Oresteia, makes a critique of such a stance. ”12 One must not violate “tender things,” like women and children, custom, and sacred places. 15 For Hegel, there can be no liberation without a ﬁght, without war.
You were transported in a wooden vessel across a broad expanse of water to a place which rendered your tongue silent. Look. Listen. Learn. And as you began to speak, you remembered fragments of a former life. Shards of memory. Careful. Some will draw blood. You dressed your memory in the new words of this country. Remember. There were no round-trip tickets in your part of the ship. Exodus. It is futile to walk into the face of history. 39 Culture on the Borders What we have tried to demonstrate here is that identity “in-between,” in the interstices, is a function of making analogies: it is transitive.
Sometimes my relationship to things in a house would be a little different from, say, my brother’s or my father’s or my sons’. I . . 48 Morrison indicates two meanings of her phrase: that women do intimate things in a located space and that, in located space, they put intimate things “in place,” where they belong. Morrison uses the example of black women who, moving across the boundaries of intimate spaces—homemaking and housekeeping, in both their own and white women’s homes—have dealt most directly with the excess, with what is left over in exchanges between and conversions in cultures.
Ancient and Modern Religion and Politics: Negotiating Transitive Spaces and Hybrid Identities by John Randolph LeBlanc