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Rosemary O’Day

4035 The debate.qxd:- 9/12/13 08:36 Page 8 1 Historiography contemporary to the English Reformation, 1525–70 Introduction On the face of it, it might seem that the Reformation, of its nature, rejected history. And so in a sense it did, or at least the force of recent precedent. After all, the new religion involved a break with that recent past – denial of tradition as an authority for religious dogma, practice and doctrine; a denial of papal authority. But it is no less true that the English Reformation used history – an interpretation of the past – to

in The Debate on the English Reformation
Abstract only
Steven Hutchinson

Protestantism and claimed victims in the Nordic countries, in the Mediterranean and even in Japan. A geo-religious map would indicate the distribution of martyrs in certain areas, but wouldn’t show a ducal pleasure mansion in the interior of Aragon: martyrdom had its own geography. Our martyr Sancho doesn’t die, he defends no religious dogma, he won’t be taken directly to heaven for his martyrdom, he provides no edifying model for others. But his martyrdom – expressed in singular and plural, as martirio and martirios – is not merely understood as ‘pain or suffering

in Frontier narratives
Rethinking race at the turn of thecentury
Nathan G. Alexander

” meant that any discrimination toward blacks on the basis of race was unjustified.139 Another critical figure in the turn-of-the-century critique of racism was the sociologist W.E.B. Du Bois, who also presented at the Universal Races 199 Race in a Godless World Congress. Born in Massachusetts, Du Bois was raised as a Congregationalist, yet his faith was gradually eroded, particularly while he completed his PhD at Harvard and during his visit to Germany in the 1890s. As he wrote in his autobiography, in Germany “[…] I turned still further from religious dogma and

in Race in a Godless World
Abstract only
Rethinking the audio-visual contract
Ming-Yuen S. Ma

commonly held misconceptions that essentialize the differences between hearing and seeing into binary oppositions, based on Christian religious dogma. According to Sterne, the audiovisual litany ‘idealizes hearing (and by extension, speech) as manifesting a kind of pure interiority’, and ‘it alternately denigrates and elevates vision: as a fallen sense, vision takes us out of the world. But it also bathes us in the clear light of reason.’ 30 Chion’s audiovisual contract similarly excludes the consideration of other senses in favor of an exclusive coupling. Chion

in There is no soundtrack
Lucy Bland

music, horse-riding, languages and the opportunity to travel abroad. To quote the cultural critic Hazel Carby: ‘She believed in an education which integrated the body and mind, that enabled artistic expression of the highest order built upon an intellectual foundation free from religious dogma and punishment.’28 Tacchi-Morris told the Daily Mirror in March 1949 that ‘I have not heard the result of my offer, but it looks as if I might have to fight to get the children.’29 The clerk of the county council, having seen the article, wrote to her that very day to say that

in Britain’s ‘brown babies’
The international connection
Francesco Cavatorta

one the Egyptian Brothers promote. In a study of transnational religious activity with specific references to Islam, Haynes (2001: 157) argues that ‘global networks of religious activists exist who communicate with each other, feed off each other’s ideas, collectively develop religious ideologies with political significance, perhaps aid each other with funds and, in effect, form trans-national groups whose main intellectual referent derives from religious dogma’. On another level, the promotion of political Islam does not seem to be an entirely autonomous phenomenon

in The international dimension of the failed Algerian transition
Eileen Fauset

no relation to the realities of life. Her argument stems from her reservations with Madame de Staël’s own philosophy that religious dogma is an impediment to thought and the imagination. While Kavanagh declared that, by its very nature, the absence of ‘tame realities’ was systematic of fiction, she believed that religious dogma was a fundamental part of French life and, whether for good or bad, she could not accept a novel that ignored the consequential reality of its influence. As she says: to banish dogmatic religion from fiction means that it should be left out

in The politics of writing
Mary Warnock, embryos and moral expertise
Duncan Wilson

argued that permitting embryo research ‘involved people sitting in judgement on another’s life and treating that life as a mere means to an end, which undermined the basic dignity of human beings’.152 Opponents of research, which also included anti-abortion groups and the Women’s Institute, notably stressed that their stance was not anti-science or based simply on religious dogma. For the Guild of Catholic Doctors, it was supported by the fact that ‘as any microgeneticist will tell you, whether or not more individuals result, the genetic coding is laid down on

in The making of British bioethics
Barry Jordan

The Others began as a small-scale, art film project for the European market. The intended setting was Chile, Amenábar’s birthplace. The ambition was to explore the repressions of his childhood, especially the impact of religious dogma on family life and the education of children. Over time, however, the film was transformed into the most expensive, biggest-grossing, box-office hit in Spanish film

in Alejandro Amenábar
Barry Jordan

powerful parable which suggests a quasi-apocalyptic outcome when we allow religious dogma and its fanatical adherents to challenge and usurp the power of reason. 8 In historical terms, however, neither the above martyrdom thesis nor the destruction of the Great Library of Alexandria are supported by solid, empirical evidence. In fact, in Amenábar’s book of the film, mentioned above, the accompanying text concedes that, by the

in Alejandro Amenábar