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Bulletin of the John Rylands Library

Christian dualism originated in the reign of Constans II (641-68). It was a popular religion, which shared with orthodoxy an acceptance of scriptual authority and apostolic tradition and held a sacramental doctrine of salvation, but understood all these in a radically different way to the Orthodox Church. One of the differences was the strong part demonology played in the belief system. This text traces, through original sources, the origins of dualist Christianity throughout the Byzantine Empire, focusing on the Paulician movement in Armenia and Bogomilism in Bulgaria. It presents not only the theological texts, but puts the movements into their social and political context.

Boom! (1968), Secret Ceremony (1968) and Figures in a Landscape (1970)
Colin Gardner

trademark baroque mannerisms with an overt, fable-like narrative structure, all the better to polarize his latent Manichaeism. This isn’t a new development in Losey of course: both The Boy With Green Hair and The Damned are obviously allegorical in intent; Eve is a thinly disguised biblical fable; while the later Mr Klein employs an old-fashioned doppelgänger motif as a means of furthering Losey’s moral dialectic between

in Joseph Losey

Fanon, postcolonialism and the ethics of difference raises a host of crucial questions regarding the relevance of Fanon today: in today’s world, where violence and terror have gone global, what conclusions might we draw from Fanon’s work? Should we keep on blaming Fanon for the colonial violence, which he internalized and struggled against, and overlook the fact that the very Manichaeism that previously governed the economy of colonial societies is now generating violence and terror on a global scale? Has the new humanism which he inaugurates in the concluding section of The Wretched of the Earth turned out to be nothing but a vain plea? What grounds for optimism does he allow us, if any? What is to be salvaged from his ethics and politics in this age of globalization?

Fanon, postcolonialism and the ethics of difference offers a new reading of Fanon’s work, challenging many of the reconstructions of Fanon in critical and postcolonial theory and in cultural studies and probing a host of crucial issues: the intersectionality of gender and colonial politics; the biopolitics of colonialism; Marxism and decolonization; tradition, translation and humanism. Fanon, postcolonialism and the ethics of difference underscores the ethical dimension of Fanon’s work by focusing on his project of decolonization and humanism.

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The birth and growth of major religions

What do we really know of the origins and first spread of major monotheistic religions, once we strip away the myths and later traditions that developed? Creating God uses modern critical historical scholarship alongside archaeology to describe the times and places which saw the emergence of Mormonism, Islam, Christianity, Judaism and Zoroastrianism. What was the social, economic and political world in which they began, and the framework of other contemporary religious movements in which they could flourish? What was their historical background and what was their geographical setting? Written from a secular viewpoint, the author reveals where a scholarly approach to the history of religions may diverge from the assumptions of faith, and shows the value of comparing different movements and different histories in one account. Throughout history, many individuals have believed that they were in direct contact with a divine source, receiving direction to spread a religious message. A few persuaded others and developed a following, and a small minority of such movements grew into full religions. In time, these movements developed, augmented, selected and invented their own narratives of foundation: stories about the founders’ lives and the early stages in which their religious group emerged. Modern critical scholarship helps us understand something of how a successful religion could emerge, thrive and begin the journey to become a world faith. This book presents a narrative to interest, challenge and intrigue readers interested in the beginnings of some of the most powerful ideas that have influenced human history.

Janet Hamilton, Bernard Hamilton, and Yuri Stoyanov

faith and led lives of great austerity. Though his religion proved attractive to some Christians, and was designed to be so, Mani did not regard the Christian scriptures as authoritative, but wrote a number of books himself which were treated by his followers as the sacred texts of their faith. 2 Manichaeism spread into the Roman Empire in the late third century and persisted there until it was

in Christian dualist heresies in the Byzantine world c. 650–c. 1450
Azzedine Haddour

dialectical operation at work in Fanon’s text thus: What [Fanon] says in The Wretched of the Earth of the demography of the colonial city reflects his view of the psychic structure of the colonial relation. The native and settler zones, like the juxtaposition of black and white bodies, are opposed, but not in the service of ‘a higher unity’.43 Paraphrasing Fanon, Bhabha concludes: ‘No conciliation is possible … for of the two terms one is superfluous.’44 As we will see, he abstracts this quotation from its context. This ‘non-dialectical moment’ of Fanon’s Manichaeism

in Frantz Fanon, postcolonialism and the ethics of difference
Philip Edwards

, there is in both Kyd and Shakespeare a latent Manichaeism. Society seems to be a contest between the well-intentioned and ill-intentioned. One is a good person or a bad person. Kyd’s Lorenzo, superb villain, is succeeded by such outright villains as Iago and Edmund. As an explanation of why things go wrong in the world, the division into good people and bad people seems crude and facile. Perhaps

in Doing Kyd
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Losey in Europe
Colin Gardner

because of their sheer semantic and imagistic excess . Each takes the form of a teleological fable, realigning Losey’s early Manichaeism with Hegelian historicism through a more mature, transformative acceptance of death. At the same time, they are also disseminators of a proliferating and ruptured temporality. Mr. Klein , for example, locates Evil historically in the French public’s passive indifference to anti

in Joseph Losey
Madness and colonization
Azzedine Haddour

Messianism is a mirror that reflected Porot’s colonial ethnocentrism. Arguably, Fanon responds to the colonial Manichaeism with his own revolutionary Manichaeism, and Berthelier identifies these two Manichaeisms as antagonistic and yet complementary. Madness and colonization 153 It is important to bear in mind that psychiatry and medicine worked to construct negative stereotypical representations of the Algerians. Inscribed in the collective imaginary was the view that the Algerians were liars and thieves and rapists. Berthelier criticizes Porot and his team of

in Frantz Fanon, postcolonialism and the ethics of difference