bluuebunny/crossref_metadata_2025_split huggingface dataset:
10 After Maximus
Authors: Jenkins Willis 
Published: May 2008

AbstractThis chapter considers the promise of contemporary renditions of the Maximian tradition for developing environmental strategy and for working out its most serious problem — correlating divine grace and creaturely creativity. It discusses the mystery of createdness, the mystery of personhood, and the mystery of the theurgical church. It then considers the theologies of Dumitru Staniloae and Sergei Bulgakov.
11 Thinking Like a Transfigured Mountain
Authors: Jenkins Willis 
Published: May 2008

AbstractThis chapter focuses on Sergei Bulgakov's wisdom ecology. It argues that for the ethical strategy of ecological spirituality, Bulgakov demonstrates the possibility of making a theological place for creativity. Moreover, by making that place directly within his account of deifying grace, he helps contemporary ethicists work out the connection between their patterns of ecological personhood and their practical models of creativity.
Shalom Shar'abi and the Kabbalists of Beit El
Authors: Giller Pinchas 
Published: May 2008

Abstract
This book examines the history, teachings, and practices of a school of kabbalists who have flourished in the Middle East for the last two and a half centuries. The Beit El kabbalists center their practice around the teachings of Shalom Sharʾabi, an 18th century Yemenite kabbalist who came to prominence in Jerusalem. Sharʾabi is considered by his acolytes to be the recipient of divine inspiration from the prophet Elijah. The practice itself is a form of mystical prayer, utilizing a specific underlying linguistic theory. The application of this theory extends to the entire religious practice of the Beit El kabbalists. The school drew on the Rabbinic elite of Jerusalem, Syria, the present‐day Baghdad, Persia and to the east. Its influence in North Africa was less strong and although it accumulated European adherents, the Hasidic movement moved to negate many of its ideas and practices. It became a dominant force in the Jerusalem chief Rabbinate of the late Ottoman empire. There remain, however, desiderata in the religious thinking of the Beit El kabbalists. This missing aspects of the practice cast doubt on whether the Beit El kabbalists can properly be called mystics, and whether the academy's identification of Kabbalah with Jewish mysticism.
Sharʾabi and Beit El
Authors: Giller Pinchas 
Published: May 2008

Abstract
This chapter introduces the spiritual progenitor of the Beit El School, Shalom Sharʾabi and presents the highlights of his picaresque career. Sharʾabi did not found Beit El, which predated his arrival by some years, but he galvanized the school to the extent that its members considered his interpretation of Kabbalah to be the only acceptable one. This position was adopted more widely in the kabbalistic world and even beyond it, so that many prominent Talmudists of the 19th century also accepted Sharʾabi's hegemony. In the contemporary period, there has been an upsurge of interest in Beit El kabbalah and it is widely recognized as a dominant and authoritative school of Kabbalah.
The Names of God in the Beit El Kavvanot
Authors: Giller Pinchas 
Published: May 2008

Abstract
Sharʾabi's principal innovation in the development of his prayer intentions was to utilize a particular composition in the Lurianic canon, the “Gate of Names” which recast the entire kabbalistic mythos in terms of the development of sacred names. The actual texts of the Beit El kavvanot consist of sacred names of God to be meditated upon as the adherent's lips recite the prayer service. The traditions that underlie these sacred names are very ancient and in some respects predate the development of classical Kabbalah. The sacred names encompass a number of traditions: numerical coefficients, rewriting, substitution, and other linguistic strategies. Names are thought to represent aspects of the sefirotic mythos. Ultimately, the effect of the name traditions is to engender a kind of obscurantism, in which the technical construction and contemplation of the names overwhelms any other possibilities for noetic experience.
Kabbalists in the Community
Authors: Giller Pinchas 
Published: May 2008

Abstract
The Beit El circles, from their inception to the present, have seen themselves as practicing the most essential and avant‐garde form of Judaism. To this end, the Beit El tradition developed specific models of behavior for its adepts. The contemporary Jerusalem kabbalist Yaʾakov Moshe Hillel has presented a revamped set of rules for the aspiring acolyte. There is an inherent tension in the role of the kabbalist in the community, as Beit El acolytes are drawn from an economic and social cross section of the Israeli religious community. In urban areas, the kabbalists live as mendicant pietists supported by the largesse of the public. Hillel also is compelled to resolve the role of the Yeshivah in the milieu of ultra‐orthodox Jerusalem, particularly the relationship to Talmud study, which is an article of power in the economic life of that community. Insofar as the kavvanot practice of Beit El is the apex of prayer, the kabbalists also have an ambivalent relationship to exoteric prayer.
Beit El Practice
Authors: Giller Pinchas 
Published: May 2008

Abstract
Beit El thought and practice eschews “classical” Jewish mysticism in favor of a worldview entirely based on Lurianic Kabbalah. In some cases, Beit El kabbalists are at a loss when non‐Lurianic practices do enter their culture. One exception to this rule is the ongoing reference to the vicissitudes of the Shekhinah. Otherwise, Beit El is distinguished by their specific doctrines attached cycles of time, such as the atonement cycle. The Beit El kabbalists practiced flagellation and other mortifications, assuming a special responsibility for the fate of the people Israel. These rites of self‐mortification reflect an ancient pietistic suspicion of the efficacy of Halakhah. Another time‐based practice was the observance of the Sabbatical year, which was the object of much controversy in Beit El, and the counting of the Omer. The Beit El kabbalist are notable for their practice wearing double sets of phylacteries as an act of piety, and practice the rite of ascent through the four worlds of existence during their morning prayers.
Sharʾabi's School
Authors: Giller Pinchas 
Published: May 2008

Abstract
The Beit El “school” consists of a particular lineage of sages, drawn from the Jews of the Orient, from Jerusalem to Aleppo and thence to Baghdad, with contributions from the “sages of Tunis.” Acolytes of Sharʾabi's teachings also dominated Sephardic chief rabbinate of Jerusalem for much of the late eighteenth and nineteenth centuries. Sharʾabi's immediate heirs assumed the initial leadership of the circle and also produced a substantial number of books. Among the Beit El kabbalists, the sages of Aleppo have great authority and credibility and are considered to have preserved the most authentic version of Sharʾabi's kavvanot. One of these, Hayyim Shaul Dweck, moved to Jerusalem and precipitated a split in the community, moving part of the community in the Bukharian quarter of Jerusalem's New City. Dweck also began to publish Sharʾabi's kavvanot. The third center of Beit El activity was Baghdad, which was dominated by the personality of R. Yosef Hayyim, the Ben Ish Hai. The Beit El school included many European kabbalists, as well, so that it may be seen as an early cross‐over institution.
The Kavvanot in Ḥasidism
Authors: Giller Pinchas 
Published: May 2008

Abstract
Beit El is cited in the earliest records of the Hasidic movement, although the kabbalists were culturally and geographically disparate. The founder of Hasidism, the Baʾal Shem Shem Tov, moved among groups of pietists that the earliest manuscript prayer books, which in turn formed the basis of the “Nusakh AR“I,” the order of prayers in the Lurianic style. Of these, the edition by Avraham Shimshon Rashkov was most influential. Menachem Kallus as demonstrated that the Baʾal Shem Tov was an avid practitioner of kavvanot. Nonetheless, in subsequent generations the leaders of Hasidism moved to ban the practice. Nonetheless, they devised an order of prayers that they called “Lurianic,” which has become normative today.
Conclusions: Mysticism, Metaphysics, and the Limitations of Beit El Kabbalah
Authors: Giller Pinchas 
Published: May 2008

Abstract
This book is a combination of a historical survey of a kabbalistic school and a study of a “lived tradition” that is, a living community of Kabbalists. Beit El has maintained a direct historical link to earlier schools going back to the Safed revival. It is assumed that Kabbalah is Jewish mysticism and that, as “mysticism,” it shares common properties with other mystical traditions in the religions of the world. There seems to be little of the mystical experience in Beit El Kabbalah. The metaphysical object of the practice is clear, however. Beit El kabbalah is obviously an authentic form of Jewish esotericism. Boaz Huss of Ben Gurion University has addressed these reasons with a bracing clarity in recent years. The terms of the “study of mysticism” originated in Christology and have often retained an appropriationist dimension. These anxieties have blinded scholars to certain new developments in the history of Kabbalah. Beit El kabbalah may serves as a wedge to distinguish Kabbalah from “mysticism.”
Fighting over Words
Authors: Shuy Roger W. 
Published: May 2008

AbstractEverybody fights about something or other and language is usually at the very center of the conflict. We use language as we fight our battles, but when the dispute is over what is said or how it was worded, language becomes the very cause of the battle. Although there are many arenas in which language disputes can be observed, civil law cases offer the most fertile examples of this warfare over words. What did the business contract actually say or mean? Was there evidence of deceptive language practice in its promotional materials? Can the warning label become part of a product liability charge? Did the company evidence age discrimination or race discrimination against its employees or customers? Was one company's trademark too similar to another's? Did the company engage in copyright infringement? Was it guilty of procurement fraud in its business proposal? This book is about the way linguistic analysis describes, exposes, and helps corporations analyze disputed meanings and practices in various types of civil cases where the central issues revolve around the way language was used in commerce. It also provides all of the language data that was practical to include so that others can do their own analyses.
Interpreting State Code
Authors: Shuy Roger W. 
Published: May 2008

AbstractFree shuttle buses that are often used to transport clients or customers from one designated location to another are usually not permitted to compete with common carrier transportation. One such company was accused of violating the state code for picking up nonauthorized customers as it transported people between hotels and casinos. The defendant argued that the wording of the state code was ambiguous and unclear. Semantic analysis of the words “effectively,” “limits,” “customer,” and “trip” framed the linguistic contribution to this case.
Certificates of Deposit Advertisements
Authors: Shuy Roger W. 
Published: May 2008

AbstractThe case of a bank's advertisements about the rate of return for its certificates of deposit centered on the use of the lexical items in the bank's advertisements and other materials, specifically “interest,” “simple interest,” and “compound interest.” A plaintiff bought CDs in 1983, before the Federal Deposit Insurance Corporation began to require banks to specify the difference between simple and compound interest in their advertisements. Principles of lexical semantics and marking were used to indicate the taxonomic hierarchy of relationships between interest (the unmarked highest node), simple interest, and compound interest (the marked lower nodes), because the latter two can be differentiated from each other and are more morphologically complex while maintaining their relationship with the higher node. Principles of language change also were relevant to this case. Historical records of the use of these terms supported the defense that when the plaintiff purchased the CDs, there was no usage or legal reason for the bank to have indicated what type of interest would be paid. Because “simple interest” was the unmarked form at the time of purchase, synonymous with “interest,” the bank did not engage in deceptive trade practice.
Conclusion
Authors: Ownby David 
Published: May 2008

AbstractThe conclusion uses the case of Falun Gong to probe deeper issues in the history and historiography of modern China, arguing that the metanarratives of politics and revolution have obscured the important roles that religion in general and redemptive societies in particular have played in China's modern experience. The popularity of Falun Gong and qigong in the Chinese diaspora suggests that redemptive societies are not simply a product of the post‐Mao era and that they are likely to reappear in one form or another as China becomes a more open, less controlled society.
Spies in Arabia
Authors: Satia Priya 
Published: May 2008

Abstract
This book offers a cultural history of British intelligence–gathering in the Middle East in the era of World War One and its consequences in British literary and political culture and military and state practice. Culture mattered especially in this intelligence endeavor because of British agents' orientalist preconceptions of “Arabia” as an inscrutable, romantic space offering adventure and spiritualism. They developed an intelligence epistemology grounded in intuition, elevating as “experts” those claiming an innate “genius” for understanding the region, regardless of empirical knowledge. This intelligence culture assured the agents an unusual influence in the running of the Great War campaigns and postwar mandatory administrations in the region, notably in the British state's conspiracy fears and consequent design of a brutal air control regime for Iraq. The book argues that violence and culture were more closely allied in imperial rule than has been recognized, ironically, especially at a moment of popular anti–imperialism and increasing mass democracy. As the British public demanded control over foreign policy in the Middle East, the imperial state developed new means of keeping its affairs secret, developing a style of colonial rule that Priya Satia calls “covert empire,” in which airpower, intelligence agents, and propaganda were critical. As democratic oversight vanished, colonial violence reached a new pitch, with lasting consequences in the Middle East, British attitudes towards the state, and, and military tactics. The book offers a new understanding of the legacies of the Great War and of the British empire in the 20th century.
The Cultural World of the Edwardian Agent
Authors: Satia Priya 
Published: May 2008

Abstract
This chapter explains why Britons were particularly drawn to the Ottoman Empire in this period and how intelligence agents' particular cultural motivations disposed them to epistemological experimentation. It describes the agents' central role in cultural production about the region, as famous explorers and authors intimate with Edwardian literary society, with whom they fashioned a new literary cult of the desert, in which the spy novel figured centrally. Many of them had gone to the Middle East looking for literary inspiration, a modernist aesthetic, romantic adventure, and spiritual fulfillment in a time in which social change and modern science had made many Britons anxious about their place in society and the universe. The agents saw their work in the Middle East, particularly during the war, as an opportunity to shape their own lives and Middle Eastern reality in the image of fiction.
Cunning in War
Authors: Satia Priya 
Published: May 2008

Abstract
This chapter describes the wartime application of the intuitive intelligence mode in new domains, including policing, colonial administration, and military tactics. The intelligence strategy morphed from a means of gathering knowledge to a means of acquiring political control. As agents strove to fulfill their dreams of adventure in Arabia, they strayed into the realm of warfare, applying their expertise on Arab affairs to the use and theorization of irregular warfare, deception tactics, and airpower, all of which set the Middle East campaigns apart from the war of attrition in Europe. The official construction of Arabia as a “spy-space” where the expert agent knew how to meet cunning with cunning was central in the articulation of these tactics and underwrote the adoption of an avowedly conscienceless approach to involvement in the Middle East.
Official Conspiracy Theories and the Wagers of Genius
Authors: Satia Priya 
Published: May 2008

Abstract
This chapter describes the emergence of a conspiracy-thinking culture in the postwar British imperial state. As intelligence agents from the Middle East slipped into administrative roles in the postwar Middle Eastern empire, they applied their intuitive mode and conception of Middle Eastern space to the official task of understanding the postwar series of periods of anticolonial unrest. The theories were notable for their vagueness and ineffability. The conspiracy mode was intensified by the competing claims to expertise of the old guard of amateur agents and an emerging group of professionals. The British state became captive to a paranoid mode of understanding political events in the Middle East. The chapter closes with a discussion of the ramifications of this mode, namely the excuse it provided for continued British presence in the region.
7 Air Control
Authors: Satia Priya 
Published: May 2008

Abstract
This chapter describes the surveillance technology the British devised, initially in Iraq, as a result of their conspiracy obsessions. The panoptical ambitions of “air control” followed from wartime experiences and the culture of British surveillance in the Middle East—the preoccupation with the region's inscrutability, lack of frontiers, multiplication of rumors and lies—all of which air control would theoretically turn to advantage. In theory, “terror” would enable it to minimize casualties. The chapter describes the regime's actual brutality, showing how cultural conceptions circulated by the agents—the chivalry of Bedouin, the tolerance of a biblical people—helped mute criticism of its inhumanity and inaccuracy, as did its cooperation with allegedly empathetic ground agents. Thus did aerial bombardment become a central part of British military practice. The RAF's dependence on the Middle East for its survival made it impossible for the British to leave Iraq even after Iraqi “independence.”
Failed Fathers: Personal Indulgence, Public Woe
Authors: Borgman Paul 
Published: May 2008

AbstractAt the height of Israel's monarchal and communal glory, King David soon gives way to indulgences both physical and familial. He yields to the lure of another man's wife, and covers up his adultery by having the husband killed. Worse, at least in terms of its effect on communal well‐being, is the wrongdoing of an indulgent father: son Amnon, who rapes a sister without reprimand from his father; son Absalom, who kills his brother Amnon and stirs rebellion in the kingdom with no word or action from his father; finally, son Adonijah, to whom David has never spoken a word of displeasure—a son who surreptitiously seeks the throne without his enfeebled father's endorsement. Just as Eli before him, David falters grievously as a father, with momentous negative consequences to the people he is supposed to be ruling. In the end, as David lies dying, we find a twist in the pattern that yields a culminating insight into David's character and an added confirmation of what God found in David that pleased the divine heart. The paternal indulgence pattern begins with Eli, whose two sons die (I, 2:12‐4:22), followed by David‐the‐father, whose son Amnon dies (II, 13:1‐29); son Absalom dies (II, 13:30‐19:15); finally, son Adonijah, with whom David finally deals firmly—a son whose death is not attributed to David's fatherly indulgence (1 Kings 1:5‐2:25).
Chiastic Conclusion: Warriors, Leadership, and Poetic Reflection
Authors: Borgman Paul 
Published: May 2008

AbstractThe final four chapters of the Samuel text are arranged with no regard for proper chronology but with great care as a conclusion. Here we find a chiastic pattern of repetition (ring composition) that gathers together and concludes major dramatic concerns of the whole story: contrast between Saul and David, particularly with respect to wrongdoing; David's leadership capacity (implicitly contrasted with Saul's); and, the happy synergy of David's God‐devotion and political acumen. This chapter deals with the middle two rings: Ring 2, David's Warriors & Leadership (II, 21:15‐22, echoed by Ring 2*, David's Warriors & Leadership (II, 23:8‐39); and Ring 3, Poem, God & Politics: Divine Assistance (II, 22:1‐51) echoed by Ring 3* Poem, God & Politics: Leadership (II, 23:1‐7).
Chiastic Conclusion: Final Contrast, Soul and David Sinning
Authors: Borgman Paul 
Published: May 2008

AbstractThe chiastic frame, rings 1 and 1*, bring the narrative contrast between Saul and David to a conclusive focus. The second part of the frame, ring 1* interlocks with a four‐part pattern of David's wrongdoing and response, emphasizing the centrality of the narrative concern with leaders doing wrongfully, at the expense of the community. Ring 1, Saul Sins: Blame, 3 Years Plague, Resolution (II, 21:1‐14) is echoed by Ring 1*, David Sinning, Blame, 3 Days Plague, Resolution (II, 24:1‐25). This latter (Ring1*) also concludes another major pattern, “David Sinning”: David Sins: (Abigail Confronts), I, 25; David Sins (Nathan Confronts), II, 11‐12:25; David Sins: (Joab Confronts), II, 19:1‐8; David Sins [also Ring 1* of chiastic conclusion] (David Confronts Himself), II, 24:1‐25.
Reference
Authors: Gundel Jeanette , Hedberg Nancy 
Published: May 2008

Abstract
The ability to produce and understand referring expressions is basic to human language use and human cognition. Reference comprises the ability to think of and represent objects (both real and imagined/fictional), to indicate to others which of these objects we are talking about, and to determine what others are talking about when they use a nominal expression. The articles in this volume are concerned with some of the central themes and challenges in research on reference within the cognitive sciences—philosophy (including philosophy of language and mind, logic, and formal semantics), theoretical and computational linguistics, and cognitive psychology. The papers in the volume address four basic questions: What is reference? What is the appropriate analysis of different referring forms, such as definite descriptions? How is reference resolved? and How do speaker/writers select appropriate referring forms, such as pronouns vs. full noun phrases, demonstrative vs. personal pronouns, and overt vs. null/zero pronominal forms? Some of the papers assume and build on existing theories, such as Centering Theory and the Givenness Hierarchy framework; others propose their own models of reference understanding and/or production. The articles examine reference from a number of disciplinary and interdisciplinary perspectives, informed by different research traditions and employing different methodologies. While the contributors to the volume were primarily trained in one of the four represented disciplines—computer science, linguistics, philosophy and psychology, and use methodologies typical of that discipline — each of them bridges more than one discipline in their work and their approach.