Powers of Diaspora: Two Essays on the Relevance of Jewish CultureU of Minnesota Press, 2002 - Всего страниц: 188 |
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Powers of Diaspora: Two Essays on the Relevance of Jewish Culture Jonathan Boyarin,Daniel Boyarin Недоступно для просмотра - 2002 |
Powers of Diaspora: Two Essays on the Relevance of Jewish Culture Jonathan Boyarin,Daniel Boyarin Недоступно для просмотра - 2002 |
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Antoninus argues autonomy bar Shalom body Book of Tobit boundaries Boyarin circumcision claim conception constitutional context Cover's critique cultural studies discourse dominant fiction early Christian Education of Kiryas Esau Establishment Clause female feminine femminization free exercise gender genealogy grotesque body Grumet handicapped Ḥanina Hasidic homeland identity ideology individual Israel Jewish culture Jewish diaspora Jews Joel Teitelbaum Josephus Josephus's Josippon Judaism jurisprudence Justice king Kiryas Joel Law Review Lupu male Masada masculinity ment midrash Minow Monroe-Woodbury munity myth nation normative Otto Weininger penis phallic phallus political powers of diaspora precisely public schools question Rabbi Elazar Rabbi Eliezer Rabbi Ḥanina refer religion religious representation resistance Roman Satmar Hasidim school district sexual situation social spatial metaphors special education story subcommunity suggest Talmudic text term territorial thematized tion Torah University Press verse Village of Kiryas violence Williamsburg women Yohanan York Zerubavel Zionist
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Стр. 75 - The man's power is active, progressive, defensive. He is eminently the doer, the creator, the discoverer, the defender. His intellect is for speculation and invention; his energy for adventure, for war and for conquest, wherever war is just, wherever conquest necessary. But the woman's power is for rule, not for battle, — and her intellect is not for invention or creation, but for sweet ordering, arrangement, and decision.
Стр. 75 - She must be enduringly, incorruptibly good; instinctively, infallibly wise — wise, not for self-development, but for self-renunciation: wise, not that she may set herself above her husband, but that she may never fail from his side...
Стр. 13 - I use this term here metaphorically, not literally: diaspora does not refer us to those scattered tribes whose identity can only be secured in relation to some sacred homeland to which they must at all costs return, even if it means pushing other people into the sea.
Стр. 124 - ... judgment I can rely. From these sources I am able to say, in contradiction to this representation, that he is neither more defective in ardor, nor more impotent with his female, than the white reduced to the same diet and exercise; that he is brave, when an enterprise depends on bravery; education with him making the point of honor consist...
Стр. 41 - To state the case more precisely, we mean any historical event, whether socially engineered or of natural occurrence, which brings a large group of male subjects into such an intimate relation with lack that they are at least for the moment unable to sustain an imaginary relation with the phallus, and so withdraw their belief from the dominant fiction.
Стр. 13 - The diaspora experience as I intend it here is defined, not by essence or purity, but by the recognition of a necessary heterogeneity and diversity; by a conception of 'identity' which lives with and through, not despite, difference; by hybridity.
Стр. 43 - ... between phallus and penis, I began to notice that whenever any Lacanian set out to clear up the confusion between phallus and penis, she or he inevitably fell into the same sort of confusion the effort was meant to remedy. I do not pretend to be able to escape this confusion myself. I believe it to be a symptom of the impossibility, at this moment in our history, to think a masculine that is not phallic, a masculine that can couple with a feminine.