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Auteur Suzanne Smith |
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Partial Transcendence, Religious Pluralism, and the Question of Love / Suzanne Smith in Harvard Theological Review, 104/1 (january 2011)
[article]
Titre : Partial Transcendence, Religious Pluralism, and the Question of Love Type de document : texte imprimé Auteurs : Suzanne Smith, Auteur Année de publication : 2011 Article en page(s) : pp. 1-31. Langues : Anglais (eng) Résumé : Near the center of Anselm Kiefer's watercolor, Everyone Stands Under His Own Dome of Heaven, stands an inverted half-globe in the middle of a field. We know that it is winter, for patches of snow partially obscure the bare ground, which is itself marked by receding, interrupted lines of exposed roots and clumps of dirt where crops once grew and could, one imagines, grow again. Within the clear blue dome a small human figure in a dark green military uniform raises his right arm. His apparent salute is directed at no one in particular, since he is utterly isolated.
in Harvard Theological Review > 104/1 (january 2011) . - pp. 1-31.[article] Partial Transcendence, Religious Pluralism, and the Question of Love [texte imprimé] / Suzanne Smith, Auteur . - 2011 . - pp. 1-31.
Langues : Anglais (eng)
in Harvard Theological Review > 104/1 (january 2011) . - pp. 1-31.
Résumé : Near the center of Anselm Kiefer's watercolor, Everyone Stands Under His Own Dome of Heaven, stands an inverted half-globe in the middle of a field. We know that it is winter, for patches of snow partially obscure the bare ground, which is itself marked by receding, interrupted lines of exposed roots and clumps of dirt where crops once grew and could, one imagines, grow again. Within the clear blue dome a small human figure in a dark green military uniform raises his right arm. His apparent salute is directed at no one in particular, since he is utterly isolated. Review of Gertrude Himmelfarb's The Jewish Odyssey of George Eliot–Judaism and the Human Future / Suzanne Smith in Harvard Theological Review, 103/2 (2010)
[article]
Titre : Review of Gertrude Himmelfarb's The Jewish Odyssey of George Eliot–Judaism and the Human Future : A Victorian Vision Type de document : texte imprimé Auteurs : Suzanne Smith, Auteur Année de publication : 2010 Article en page(s) : pp. 249-258. Langues : Anglais (eng) Résumé : In reflecting upon the fact that religious language survives long after the practices and the devotion that gave rise to it have departed, Alasdair MacIntyre once observed that what “we” are left with is “a religious language which survives even though we do not know what to say in it.” Some writers and thinkers who acknowledge that religious language is, for them, effectively either foreign or dead, continue to employ it because of its beauty, or because they wish to speak to people for whom such language is still living for political, moral, or literary reasons. But why a writer for whom religious language holds no personal meaning would go to near absurd lengths to construct a narrative saturated with biblical typology (and even numerology) is difficult to imagine. The question of how such a writer would seem to know almost exactly what to say in the religious language of a tradition that she never practiced is even more difficult to understand. How could someone who couldn't say that she was among those for whom religious language was a source of binding claims to truth (as opposed to a culturally important animated corpse) speak as if things were otherwise?
in Harvard Theological Review > 103/2 (2010) . - pp. 249-258.[article] Review of Gertrude Himmelfarb's The Jewish Odyssey of George Eliot–Judaism and the Human Future : A Victorian Vision [texte imprimé] / Suzanne Smith, Auteur . - 2010 . - pp. 249-258.
Langues : Anglais (eng)
in Harvard Theological Review > 103/2 (2010) . - pp. 249-258.
Résumé : In reflecting upon the fact that religious language survives long after the practices and the devotion that gave rise to it have departed, Alasdair MacIntyre once observed that what “we” are left with is “a religious language which survives even though we do not know what to say in it.” Some writers and thinkers who acknowledge that religious language is, for them, effectively either foreign or dead, continue to employ it because of its beauty, or because they wish to speak to people for whom such language is still living for political, moral, or literary reasons. But why a writer for whom religious language holds no personal meaning would go to near absurd lengths to construct a narrative saturated with biblical typology (and even numerology) is difficult to imagine. The question of how such a writer would seem to know almost exactly what to say in the religious language of a tradition that she never practiced is even more difficult to understand. How could someone who couldn't say that she was among those for whom religious language was a source of binding claims to truth (as opposed to a culturally important animated corpse) speak as if things were otherwise?