By Todd Penner
Students have lengthy spotted the various parallel passages within the Babylonian and Jerusalem Talmuds and feature provided a variety of reasons for them. the present scholarly consensus is that those parallels are usually not as a result of Babylonian Talmud’s wisdom of, and reliance on, the sooner. during this ebook, Alyssa grey units out an unique technique for learning parallels in a Babylonian Talmud tractate and its Jerusalem Talmud counterpart (tractate Avodah Zarah), demonstrating that BT Avodah Zarah drew upon its predecessor. She argues that this dependence will be confirmed via what she phrases “macro” and “micro” research, and that transformations among the parallels can frequently be traced to BT’s remodeling of previous fabrics based on its personal cultural matters.
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Extra info for Her Master's Tools?: Feminist And Postcolonial Engagements of Historical-Critical Discourse (Global Perspectives on Biblical Scholarship 9)
See also idem, Barhuvad, 96. 36 Hanna Stenström fact, as completely unique traditions that prove the truth of Christianity, or as stories about one specific human case of a rather “common phenomenon” among animals. ”15 When Jesus is not conceived and born in the same way as other humans, and when he is thereby transferred to a mythical realm, “the vital connection”16 between Jesus and human beings is lost. Furthermore, both Mi and her author have learned, through historicalcritical studies, to understand the historical Jesus as a successor to the prophets of the Hebrew Bible.
66. Influential studies appeared at the beginning of the 1990s that helped shape the agenda for the burgeoning developments in biblical studies. : Harvard University Press, 1990); Margaret R. Miles, Carnal Knowing: Female Nakedness and Religious Meaning in the Christian West (Boston: Beacon, 1989); and David M. Halperin, John J. Winkler, and Froma I. , Before Sexuality: The Construction of Erotic Experience in the Ancient World (Princeton: Princeton University Press, 1990). 67. Homi K. Bhabha, The Location of Culture (New York: Routledge, 1994), 32–37.
64–68; cf. Briggs, “Deceit of the Sublime,” 19–20. 87. One might include here the work of Frantz Fanon, who seeks to establish a new postcolonial non-European humanistic philosophy (see the discussion in Alfred J. : State University of New York Press, 2001], 121–42). 88. The rhetoric of postcolonialism could in this view be read as the reflection of a bourgeois mentality. For instance, one could note that postcolonial criticism, in arguing for a fragmentation in terms of experience and the value of individuality as normative, also thereby affirms fundamental Western liberal democratic ideals that help fuel the global capitalism it so resolutely resists (see the discussion by Fredric Jameson, where he posits that postmodernism as a discourse represents the “cultural logic” of late capitalism [see esp.