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Esther Demoulin

de février 1939 contre François Mauriac, article qui peut, à bien des égards, être considéré comme une « poétique » personnelle du dialogue romanesque. Cette attention sartrienne à la manière de faire parler ses personnages est singulière en ce que

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Admiel Kosman

tale, since the narrative could have ended with R. Hiyya returning from the garden to his room, and once again fleeing – from direct dialogue with his wife, to that imagined ‘God’ (that is, to his permanent pretence) and beginning a new string of

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Texts in Dialogue

Introduction

The International Jewish Christian Bible Week, which is dedicated mainly to the study of the Hebrew Scriptures, includes two sessions called ‘Texts in Dialogue’, usually devoted to reflection by a Jew and a Christian on a New Testament text, or

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Critique, Dialogue, and Action

Museum Representation in Black Panther

Susan Dine

into dialogue, which ideally transforms into action. Critique Black Panther was received well both critically and popularly, situating it as a movie that is indicative of the cultural flows of its time. Notable in the Hollywood industry for its

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Michael Hilton

The Catholic theologian Hans Küng spent a lifetime studying philosophy and theology, studies marked by an unusual ability constantly to question and to re-examine his own faith and to enquire into the faith of others. In the first half of his life he had seen world religions ‘only as a horizon with which to view Christianity’, but as time went on, his views became both broader and deeper. This led him to formulate the widely published dictum:

No peace among the nations without peace among the religions. No peace among the religions without dialogue between the religions. No dialogue between the religions without global ethical criteria. No survival of our globe without a global ethic.

This brief survey explores some of Küng’s writings about other faiths, including Tracing the Way: Spiritual Dimensions of the World Religions (2002), on Judaism (1992), on Christianity (1994) and Islam (2004).

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Faltering dialogue?

For a doubly rooted cosmopolitan anthropology

Chris Hann

Both inside and outside Europe, many societies have drawn on their own textual traditions to generate bodies of knowledge possessing some affinity to comparative socio-cultural anthropology. The premise of this article is that even where the focus is restricted to one country or one nationality, such “national ethnography“ should be considered as a legitimate branch of a broadly conceived anthropological field, rather than belittled or denigrated. Under socialism, both native and foreign researchers carried out fieldwork in similar rural locations in Hungary. A dialogue began, but it seems to have weakened in recent years, despite the fact that access to the region has become incomparably easier. Another change is that Hungarian students are now able to study socio-cultural anthropology as a seperate program in a separate faculty, distinct from Hungarian néprajz. This article is critical of such developments and takes the Hungarian example to argue for the benefits of institutional unification. The resulting department would be larger and more cosmopolitan than the old departments of néprajz, but it would retain its local roots. The integration of “national ethnography“ into research and teaching programs in anthropology would facilitate the persistence of distinctive national, regional, and institution-specific intellectual traditions; such departments could also facilitate the work of fieldworkers from abroad.

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Engaging Dialogues

Reframing Africa at the Royal Ontario Museum

Silvia Forni

museum’s public acknowledgment of past mistakes and the institutional investment in critical dialogues that question its authoritative role and challenge the linearity of its gallery narratives may provide the premise for a “cosmo-optimistic” future and

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Contested Representations

Exploring China’s State Report

Halme-Tuomisaari and Miia

As states become parties to international human rights treaties, they undertake the obligation to provide periodic state reports to UN human rights treaty bodies. Officially, state reports are paramount vehicles of factual information of a given state’s human rights situation. Unofficially their status may be contested and their data reduced to state propaganda. This article examines this transformation through the submission of China’s first state report to the Committee on Economic, Social and Cultural Rights. The article shows how human rights documents of diverse genres join together in a continual ceremony of dialogue. It connects minute details of treaty body proceedings to more general developments in the international human rights field, and argues that beneath the veneer of diplomatic conduct accompanying human rights dialogue lays an intense struggle for representation and legitimacy. It further discusses how this struggle reflects the recent rise of Kantian theories of international law. These theories seek to re-evaluate the foundational concept of international law, namely ‘sovereign equality’, and, thus continue the mission civilisatrice that has characterized elements of international collaboration for centuries.

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Dialogue? Thank You, No!

Ten Commandments for Interfaith Dialogue

Claus Leggewie

‘Dialogue’ is a spoken exchange between two persons who exchange their viewpoints. In the dictionary of the ‘good person’ this concept has the highest rank which one can basically only confirm. Fundamentally, it must be better to talk with one another instead of immersing oneself in evil silence or in turning to aggressive attacks. Why, then, did the organizer of this forum present me with the title ‘Dialogue: Thank You, No!’ How can one be against dialogue? It is rooted in an honourable philosophic tradition which has been primarily established by Martin Buber and Emmanuel Levinas within the centre of modern thought. Since then, the waters of diplomacy have washed over it and softened it, and overuse has killed it.

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Guat Kwee See

Over the last fifty years, Muslims and Christians have never talked so much with each other, according to Jean Claude Basset. However, he writes that it is mainly a small elite group of scholars who are doing the talking Ismail Faruqi described Muslim-Christian dialogue as a 'failure, a struggling desperately to survive', and in vain, with no visible results. He argued that Muslim-Christian dialogue has mostly been led by Christians; Muslims as 'invited guests' have thus not been free to speak being obligated to their 'hosts'. Furthermore, participant Muslims are often selected by Church authorities, rather than elected or appointed by their communities. Although a good number of dialogues have been organized at the international level with the support of religious organizations, they claim little impact beyond more local initiatives, have not prevented mistrust and conflicts from occurring, and have offered little help in healing wounds and restoring peace.