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B. A. Wortley
Bulletin of the John Rylands Library
On the parallel world of the English translations
Arthur Williams

Stifter and Peter Handke (‘Helle Bilder und dunkle. Zur Dialektik der Eschatologie bei Stifter und Handke’, (Sebald 1994a: 165–86, here p. 167)), where he cites Hans Blumenberg’s understanding of ‘die ordnende, ja fast gesetzgebende Funktion des Namens [als] die erstmals absehbar werdende Hoffnung, aus der Enge des Eingesperrtseins hinauszugelangen’ (the ordering, perhaps even law-making function of names as the first time that the hope of escaping the constriction of being locked-up becomes apparent). See also Neil Christian Pages (2010, esp. p. 231). 8 For a

in A literature of restitution
‘Republican’ defences of monarchy at the Restoration
Glenn Burgess

first erected a King for common good … it is in their power, whether they will continue his Kingly power, or change it to a better’. That power consisted in ‘the agreement of the people’.30 Others shared this view. John Dury declared that ‘in a Kingdom there is a Common-​wealth, as the intrinsicall substance of the Being thereof ’.31 There was a ‘Nationall tye and association, by which we were a Common-​ wealth while we were yet called a Kingdome’. He also held that law-​making power in every nation or commonwealth ‘by the law of Nature’ lay ‘in the convention of the

in From Republic to Restoration
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Queering Islam and micropolitical disorientation
Alberto Fernández Carbajal

fallacious line drawn between the categories of ‘religion’ and ‘politics’. As he suggests, ‘religion is a modern invention which authorises and naturalises a form of Euro-American secular rationality. In turn, this supposed position of secular rationality constructs and authorises its “other”, religion and religions’ ( 2007 , p. 6, emphasis in original). In other words, ‘religion’ has not always been a discrete category routinely extrapolated from the world of politics and law-making, but has been the object of a history of Euro-American secularisation. Before the birth

in Queer Muslim diasporas in contemporary literature and film
Order and anarchy in the later work
Alex Wylie

other words, natural justice and will are different in kind, not simply in degree. Natural justice, or natural law, is a legal term which denotes an ideal standard against which law-​ making and arbitration is measured. Lloyd L. Weinreb defines it as “the idea of justice”, and also as “radically separate fact and value, descriptive and normative discourse, ‘is’ and ‘ought’ ”.3 It is like Yeats’s triumphantly defeated attempt “to hold in a single thought reality and justice”.4 In other words, natural law is to the human will what the ideal is to the real, the value to

in Geoffrey Hill’s later work
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Below the waves
Robert Duggan

function was weak or even nonexistent, opening the door to perversion and psychosis. (Kristeva, 1982, 63) This closed world without authority leads to a breakdown in laws: Jack decides not to bother about personal hygiene or kitchen chores (McEwan, 1980, 72, 67). The patriarchal law-of-the-father is only a weak reminder for Jack, and as authority in the house is ceded to Julie, it becomes apparent that Jack has not inherited the role of the law-making father. McEwan’s comments on William Golding’s Lord of the Flies (1954) shed some light on his reasons for writing a

in The grotesque in contemporary British fiction
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Frantz Fanon and René Maran
David Marriott

, inversely, its lynching-castration scenes of fear, desire, retribution and punishment. In other words, it is his apparition – the law-making violence he represents – that supports the black man’s discovery of, and wish for, recognition from a white woman who, it seems, is beside herself. But with what – with pleasure, fear or the fearful pleasures of abandonment? Twice displaced – as object of longing and as source of anxiety – she gives way before the imposing, mythic image of Schoelcher, the father who redeems but also the father who potentially cuts and tears away. In

in Frantz Fanon’s 'Black Skin, White Masks
Eric Pudney

‘bitch’. The play, which probably dates from the 1550s, suggests what the attitudes of the educated gentry towards witchcraft might Scepticism in the Renaissance 55 have been in the absence of laws making it a criminal offence. But it is also another example of a play which associates a witch, or witch-like character, with superstition, ignorance, and Catholicism. Protestant debunking of implicitly or explicitly Catholic ‘witchcraft’ further complicates an evidently ambiguous attitude towards witchcraft and the possibility of supernatural events. The widespread

in Scepticism and belief in English witchcraft drama, 1538–1681