Search results

You are looking at 1 - 10 of 430 items for :

  • "Existence" x
  • Manchester Religious Studies x
Clear All
The backlash against multiculturalism
Shailja Sharma

definition, the communitarian nation (defined successively as “pagan people”, then “politically organized people” and finally “people united by common history and descent”) is the source of state sovereignty and power – i.e., it defines the ‘political identity of the citizen within a democratic The backlash against multiculturalism107 polity’ (Habermas, 1992). The republican definition, most famously recognized in Ernst Renan’s 1871 phrase, ‘the existence of the nation is … a daily plebiscite’, focuses on a nation of citizens. The two definitions – the national myth of

in Postcolonial minorities in Britain and France
Christian Suhr

understand how very believing and practising Muslims experience the world, then you must somehow try to put yourself into it. The greatest trick of the devil is to convince us that he doesn't exist. Denial of the existence of the invisible, of God, angels, jinn, and the afterlife is the work of the devil. So if you doubt what I am telling you now, then you should try to imagine that this doubt doesn't stem from yourself. At least this is how many of your Muslim patients would understand the situation. Doubt is inserted into you by small invisible devils that flow through

in Descending with angels
Open Access (free)
Lara Apps and Andrew Gow

’ categories or one does not. The existence of male witches, and particularly their presence in demonological treatises, raises many questions. Can the male witch be assimilated into discussions framed by ideas about patriarchal oppression? Is the male witch a figure of the earlier witch-hunting phase only? Were male and female witches believed to be fundamentally different? Were male witches somehow gendered ‘female’ by witchcraft

in Male witches in early modern Europe
Rothenburg, 1561–1652
Author: Alison Rowlands

Given the widespread belief in witchcraft and the existence of laws against such practices, why did witch-trials fail to gain momentum and escalate into ‘witch-crazes’ in certain parts of early modern Europe? This book answers this question by examining the rich legal records of the German city of Rothenburg ob der Tauber, a city that experienced a very restrained pattern of witch-trials and just one execution for witchcraft between 1561 and 1652. The book explores the factors that explain the absence of a ‘witch-craze’ in Rothenburg, placing particular emphasis on the interaction of elite and popular priorities in the pursuit (and non-pursuit) of alleged witches at law. By making the witchcraft narratives told by the peasants and townspeople of Rothenburg central to its analysis, the book also explores the social and psychological conflicts that lay behind the making of accusations and confessions of witchcraft. Furthermore, it challenges the existing explanations for the gender-bias of witch-trials, and also offers insights into other areas of early modern life, such as experiences of and beliefs about communal conflict, magic, motherhood, childhood and illness. Written in a narrative style, the study invites a wide readership to share in the drama of early modern witch trials.

A case study in the construction of a myth
S.J. Barnett

argues strongly that the English Enlightenment was conservative in nature, yet he describes how – via the most circumstantial evidence – deism had wide support. It hardly needs stating that anecdotal evidence of anticlerical jokes, ‘raillery and even sacrilege’ substantiates little, least of all the existence of wide support for deism.7 Daily’s comment that Latitudinarians were the strongest advocates of deism,8 while at least outlandish if not astounding, is the logical outcome of this tendency. After Wollaston’s initial 1722 private printing of the Religion of Nature

in The Enlightenment and religion
Heather Walton

necessary to come to a better understanding of the multiple, overlapping communities within our plural culture? This chapter will consider different perspectives on this issue as they are expressed in the work of Katie Cannon and Kathleen Sands. 60 Walton_01_Intr0_Ch4.indd 60 2/12/06 16:43:47 Beyond the one and the other A black woman’s tradition Katie Cannon’s famous work Black Womanist Ethics (1988) begins with arguments aimed at establishing the existence of a ‘Black woman’s literary tradition’ and the cultural specificity of black women’s writing. Works written by

in Literature, theology and feminism
Carmen M. Mangion

of her Jesuit confessor, joined the Daughters of Charity of St Vincent de Paul.52 Mary Anne Costello entered the Daughters of Charity of St Vincent de Paul on the advice of a ‘pious Irish missionary’.53 The role of the clergy was particularly important in the early years of a congregation’s existence, before educational institutions and kinship relationships began to play such an important role in introducing women to religious life. Peter Gallwey, a Jesuit based in London, was known for his ‘zealous hunger of souls’ and was a prodigious promoter of religious life

in Contested identities
Abstract only
David Geiringer

on changing values and beliefs, but an entirely new way of making sense of her existence. And ultimately, her eventual non-existence. This book is about the stories that people tell themselves about meaning, morality and being, and the way these stories changed in the second half of the twentieth century. Moreover, it’s about the everyday experiences that informed and were informed by these stories. Too often historians of

in The Pope and the pill
Irigaray and Mary Daly
Morny Joy

[1987]: 190). 102 Homo- and heterogeneous zones There are many other similarities that can be detected in the works of Daly and Irigaray, e.g., their extravagance, even flamboyance, of style; their innovative word usage; their dismissal of any easy equality; their advocacy of a passionate existence; their rejection of woman as simply a mirror that reflects to men their own idealised image. In addition, they both appeal to angels, and manifest a concern for the natural world and women’s relation to it. Finally, they both present imaginative evocations of an

in Divine love
Open Access (free)
Hans Peter Broedel

Desiderantes of Innocent VIII, which recognized the existence of witches and the authority of inquisitors to do what was necessary to get rid of them; Institoris and Sprenger, the pope commanded, were neither to be molested nor hindered in any manner whatsoever by any authority, under pain of excommunication and worse.21 Further, the bishop of Strassburg was asked to enforce the provisions of the bull, and to compel obedience, through excommunication if necessary, or, failing that, through an appeal to the secular arm. Six months later, Innocent supplemented this endorsement

in The Malleus Maleficarum and the construction of witchcraft