bluuebunny/crossref_metadata_2025_split huggingface dataset:
Monks and Kings Intervene
Authors: Younger Paul 
Published: October 2003

AbstractThe festival in Kandy in the highlands of central Sri Lanka is unusual because in the eighteenth century, an older festival tradition was transformed by an order of the emperor Krti or Rajasimha to conclude the festival with a procession from the Buddhist Tooth temple. Both an archaic festival segment and a medieval agricultural segment, introduced when the Cola dynasty conquered Sri Lanka, were clear in the description of the festival given by Robert Knox who was held prisoner in Kandy in the seventeenth century. The more Buddhist‐oriented festival described in the Buddhist Chronicle of the eighteenth century had a very political form with each province of the empire expected to bring its drummers, dancers, elephants, and political officials to march in the procession. Today those elements of the procession remain the same, but they are now thought of as a reflection of medieval grandeur.
Can Śivaṉ Be “Re‐Formed”?
Authors: Younger Paul 
Published: October 2003

Abstract
Murukapula is a modestly sized village in the south of Kerala which looks out onto the backwaters leading to the sea and has a huge Roman Catholic church for its large population of fishermen. The other two‐thirds of its population are a mixture of people in Untouchables castes and Ilavas who have only a slightly higher caste status. Narayana Guru started a reform movement among Ilavas early in the last century and he visited Murukapula and there is a reform temple in the village still pushing his ideas. The traditional temple compound had separate temples for the Untouchables and the Ilavas, and the Ilava who now owns the compound has tried to redesign the local festival so that it appeals to those two groups and the more modern tastes of those who see the festival as community entertainment. The velicapatu still goes into trance for those who need exorcism, but the cock sacrifice is only simulated and the hook swinging is transformed into a painless initiation of the youth in which the whole community participates.
Dance and Trance in a New World
Authors: Younger Paul 
Published: October 2003

AbstractThe most thorough recreation of the South Indian tradition of worship anywhere in the diaspora took place in Guyana when large numbers of indentured laborers were taken there in the middle of the nineteenth century. The temple compounds they established in each village are called the ”Madrasi temples” in local parlance, and they are all the same with Mariyamman in the center surrounded by five to ten subsidiary deities. The pujaris (priests) regularly go into trance and perform exorcisms, and in preparing for their trance, they carry on the ancient practice of animal sacrifice and also follow a unique local practice of being whipped with a 12‐foot rope. The festival in this case is limited to three days, with the Goddess arriving and possessing the pujaris and their assistants the first night, the whole troop visiting every house in the village the second night, and the whole village returning to the temple for exorcisms on the last night.
Introduction
Authors: Jaffee Martin S. 
Published: October 2003

Abstract
Introduces key technical terms referring to the composition and transmission of oral tradition, and proposes a general theoretical model for studying the various elements of Jewish oral tradition in particular. The most important technical terms are: “oral‐literary tradition” (defined as “verbal products of a culture that have pretensions beyond everyday speech”); “oral‐performative tradition” (defined as “the sum of performative strategies” for transmitting the content of oral‐literary tradition); and “text‐interpretive tradition” (defined as “the body of interpretive understandings that arise from multiple performances of a text”). The theoretical model of oral tradition employed here enables studies of the interrelationships among three dimensions of Jewish oral tradition: the textual substance of the tradition, the social settings for its transmission, and, most importantly, the ideological system by which the texts of oral tradition are represented. For rabbinic Judaism, the concept of Torah in the Mouth and the description of the earliest rabbinic text (the Mishnah) as repeated tradition are the crucial ideological elements under study.
Performative Reading and Text Interpretation at Qumran
Authors: Jaffee Martin S. 
Published: October 2003

Abstract
Explores the nature of oral‐performative reading and text‐interpretive tradition in the scribal community (Yakhad) associated with the Qumran ruins and the Dead Sea scrolls. The focus is upon the conceptions of the authority of written texts and their oral‐performative transmission as embodied in the community's written representations of the study session of the community, its own practice of textual study preserved in the Damascus Covenant (CD), and the Community Rule (1QS). The chapter shows that despite a rich tradition of interpretive reading of scriptural works and others regarded as stemming from prophecy, the Qumran Yakhad had no sense of itself as bearing an ancient tradition, either oral or written.
The Media of Pharisaic Text‐Interpretive Tradition
Authors: Jaffee Martin S. 
Published: October 2003

Abstract
This chapter focuses upon conceptions of written and oral tradition ascribed to the Pharisees, an important group in Second Temple Judean society. It surveys the key sources of knowledge about Pharisees: some scattered references in the pesher literature of the Dead Sea scrolls, complex narratives found in the historical writings of Flavius Josephus, the writings of the Apostle Paul, Gospel narratives of Jewish opposition to Jesus, and the classical rabbinic writings from the Mishnah to the Babylonian Talmud. The chapter concludes that Pharisees of the first century c.e. almost certainly believed themselves to possess an ancient “ancestral tradition” of a text‐interpretive character. But there is no evidence that they linked the authority of this tradition to exclusively oral forms of transmission.
Tannaitic Tradition as an Object of Rabbinic Reflection
Authors: Jaffee Martin S. 
Published: October 2003

Abstract
This chapter studies the representations of the oral nature of rabbinic law (halakhah) and text‐interpretive tradition as found in the earliest extant rabbinic literary sources: the Mishnah and the Tosefta. In these early Tannaitic sources, the tradition of halakhah is represented in a variety of ways: as oral‐literary tradition per se; as a tradition of ritual (rather than civil or criminal) law; and as the innovative decisions of rabbinic sages. It concludes that in contrast to Pharisaic conceptions of the antiquity of “ancestral tradition,” the earliest rabbinic texts insist upon the oral nature of the halakhic tradition and, paradoxically, upon its relatively recent origins in Hasmonean‐Herodian times. This point is made clear by the fact that only a few minor halakhic norms are conceded to precede the first century b.c.e. as “halakhah to Moses from Sinai.”
Torah in the Mouth in Galilean Discipleship Communities
Authors: Jaffee Martin S. 
Published: October 2003

Abstract
Explores the connection between the presence of written versions of rabbinic tradition and the emergence among Galilean sages of the third century c.e. of an explicit ideological claim that the entire rabbinic tradition originated in Sinaitic revelation to Moses as unwritten Torah in the Mouth. Of great comparative interest is the Greco‐Roman tradition of rhetorical education, represented in the tradition of rhetorical textbooks (Progymnasmata), which prized memorization of written texts for exclusively oral performances that included rule‐governed transformations and revisions of texts in the performative setting. The chapter examines Amoraic traditions of Byzantine Galilee (the Palestinian Talmud, Midrash Tanhuma, Midrash Pesiqta Rabbati) for evidence that they were mastered from written versions and intentionally revised in performative settings. From this comparative perspective, the chapter concludes that the rabbinic conception of Torah in the Mouth is designed to legitimate the authority of the sage in the setting of discipleship training.
Epilogue
Authors: Jaffee Martin S. 
Published: October 2003

Abstract
The epilogue briefly explores the ontological distinctions drawn in rabbinic culture between Torah in the Mouth as an oral performative reality and the written versions of rabbinic tradition. Rabbinic sages from the Byzantine period on recognized the written texts of the Bible as classical embodiments of the Torah by virtue of their being written records of revelation. They also believed that written texts found neither in the Bible nor in rabbinic tradition had no status as Torah at all. They were simply literature. But the written texts of Torah in the Mouth occupied a peculiar status: they were not Torah until they were absorbed in the memory and delivered in public performance. This public performance, in the midst of the discipleship community, represented a religious reenactment of the moment of Sinaitic revelation.
The Slave‐Boy
Authors: Weiss Roslyn 
Published: October 2003

Abstract
In the slave‐boy demonstration, Socrates teaches the slave boy which line it is in an original square upon which a new square, double the size of the first, is constructed. The instruction is disguised as an elenchus in order to encourage Meno to continue with the elenctic examination into virtue with which he and Socrates had been occupied up to this point. The diagonal, which constitutes the answer to the geometrical question, is present in the diagram from the start but stimulates no “recollection” on the part of the slave‐boy. The solution to the geometry problem is incontestable (it is confirmed by counting) and so amounts to knowledge; in virtue the most one can hope for is to know “no less accurately than anyone.” Socrates is committed only to the moral value of the “doctrines” ‐recollection and the immortality of the soul – he has espoused; he has fought in word (myth) and deed (the slave‐boy demonstration) for the worth of moral inquiry.
Introduction
Authors: Trumbower Jeffrey A. 
Published: October 2003

AbstractThe introduction looks at the posthumous salvation of non‐Christians in the nineteenth‐century American context as practiced by Shakers and Latter‐day Saints (a.k.a. Mormons), in order to set the stage for the study of the ancient texts. The Shakers experienced a form of spirit possession by which dead non‐Christians, especially Native Americans, would enter into the bodies of living Shakers and thereby be saved. Joseph Smith, prophet and founder of the Latter‐day Saints, introduced the ritual of vicarious baptism for the dead based on his reading of 1 Corinthians 15:29 and his encounter with the biblical prophet Elijah. This ritual is still practiced today in the LDS church.
Greek, Roman, and Jewish Succor for the Dead
Authors: Trumbower Jeffrey A. 
Published: October 2003

AbstractChapter one sets up the cultural context for the study of early Christian texts by examining traditions in which the living helped the dead in Greek religion, Roman religion, and ancient Judaism. The archaeology of burial sites, epitaphs, other inscriptions, and textual sources are adduced as evidence for this purpose. The chapter concludes with a discussion of salvation after death in the Greek religious movement called Orphism, as well as in the Jewish texts 2 Maccabees and 4 Ezra.
The New Testament and Other Early Christian Literature
Authors: Trumbower Jeffrey A. 
Published: October 2003

AbstractChapter two scours the New Testament and other Christian literature, of roughly the same era, for passages in which there is a discussion of the possibility of salvation after death. Luke's parable of the rich man and Lazarus (Luke 16:19–31) appears to cut off the possibility, while several comments in Paul and 1 Peter seem to indicate that there might be hope for salvation beyond the grave. Statements in Paul's letters have been interpreted to justify vicarious baptism for the dead (practiced by later Marcionites), and universal salvation. The chapter ends with a discussion of two key texts that envision a scene of the final judgment in which the Christian saints are given the opportunity to rescue selected sinners from hell: the Apocalypse of Peter and the Sibylline Oracles.
Jesus' Descent to the Underworld
Authors: Trumbower Jeffrey A. 
Published: October 2003

Abstract
The fifth chapter categorizes various early Christian opinions on who exactly was saved during Christ's descent to the underworld or Hades, an event known in later theology as the “harrowing of hell.” Most early theologians posit that only the righteous of the Old Testament were saved, but some texts, like the Odes of Solomon, infer that a general offer of salvation to all the dead was made at that time. Clement of Alexandria interpreted 1 Peter from the New Testament in the same direction. John Chrysostom and Philaster of Brescia were adamant that no one “converted” in hell; only those who had been righteous in this life were eligible to receive Christ in the underworld. Two different versions of the Gospel of Nicodemus give two different answers to this question.
Augustine's Rejection of Posthumous Salvation for Non‐Christians
Authors: Trumbower Jeffrey A. 
Published: October 2003

Abstract
The seventh chapter documents how and why Augustine of Hippo came to reject all the forms of posthumous salvation outlined in the earlier chapters of this study. His influence over theology in the west on this issue cannot be understated. First, some of the antecedents to Augustine's thought are examined, including Cyprian and Ambrose. Next, the chapter traces the gradual development of Augustine's thought up to the year 419. In that year Augustine encountered an opponent named Vincentius Victor, who argued that unbaptized infants could be saved and prayers for the non‐Christian dead could be efficacious. Victor's interpretation of Perpetua's prayer for Dinocrates was crucial to his argument. Augustine insisted on the absolute necessity of infant baptism (as he had earlier in the Pelagianism debate), and he began to outline a notion of what would become purgatory by stating that prayers are only effective for baptized Christians who died with light sins. Central to Augustine's reasoning was a defense of the power and authority of the church on earth as the sole vehicle for salvation.
Gregory the Great's Prayer for Trajan
Authors: Trumbower Jeffrey A. 
Published: October 2003

AbstractThe eighth and final chapter briefly surveys the history of posthumous salvation after Augustine. Central is a story told about Pope Gregory the Great (sixth century), who supposedly uttered a prayer for the salvation of the pagan Roman emperor Trajan, who had lived in the second century. In Eastern Orthodoxy, this prayer is often combined with that of Thecla for Falconilla as two examples of God's mercy even upon dead pagans. In the west, because of Augustine's influence, the story is retold to include the resurrection of the body of Trajan, since without physical baptism, no one who lived after Christ can be saved.
State Transformation, Globalization, and the Possibilities of Cause Lawyering
Authors: Sarat Austin , Scheingold Stuart A. 
Published: October 2003

AbstractGlobalization and democratization are creating new types of social relations, and thus new dimensions of state power. This in turn creates new rights and obligations, or extensions of existing ones, which can be exploited by cause lawyers in pursuance of their various ideological and redistributive projects. This chapter explains the general processes at work, and summarizes the individual case studies that comprise the remaining chapters of the book.
Cause Lawyers in a Cold Climate
Authors: Boon Andrew 
Published: October 2003

AbstractThe neoliberal agenda initiated under the Thatcher government had a major impact on the legal profession in the U.K., by dismantling its protective practices, and by substantially reducing the legal aid budget as part of its assault on welfare expenditures. The legal profession saw this as derogation from its legitimacy in the eyes of public opinion, or erosion of its symbolic social capital, and responded by an increased focus on cause lawyering and by assuming a greater burden of pro bono work.
Cause Lawyers, Clients, and the State
Authors: Ziv Neta 
Published: October 2003

Abstract
This chapter focuses on cause lawyering in Congress. Its subject is the group of advocates representing disabled persons during the enactment of the Americans with Disabilities Act (A.D.A. between 1988 and 1990. Analysis of cause lawyering within a political institution throws light on new aspects of legal professionalism and the state. As depicted here, lawyering for legislative reform on behalf of a politically and socially disempowered group does not adhere to the conventional client–lawyer–state model, which treats the interests of both the client and the state as determinable, and assigns a mediating role to the lawyer. Rather, it presents a model in which the interests of both the client and the state are defined and developed as part of the legislative process, as a field of “sub‐political” interaction. This chapter examines the political space within which such interaction takes place.
Introduction
Authors: Delancey Craig 
Published: October 2003

AbstractThe chapter develops a taxonomy of emotions and other affects and introduces and defends a version of the affect program theory. A general and primitive notion of affect as a motivational state is introduced. Affects are defined as real, occurrent states, functionally identified, and not well characterized by such bivalent features as positive/negative. Some of the states typically called “emotions,” such as fear and anger, are found to be special kinds of affects, characterized primarily by the actions they cause or are associated with. These basic emotions are explained by a version of the affect program theory that takes many emotions to be evolved from action programs.
The Case Against Cognitivism
Authors: Delancey Craig 
Published: October 2003

AbstractCognitive theories of emotions are criticized. Cognitivism is shown to have two forms: reductive and doxastic. Each is found inconsistent with a range of important scientific findings about affects. The affect program theory is consistent with these findings, and is consistent with a weak form of cognitivism. The failure of cognitivism about emotions is also evidence for the hierarchical view of mind.
Interpretationism
Authors: Delancey Craig 
Published: October 2003

Abstract
Scientific evidence against cognitivism about emotions is conclusive, but is only convincing if one accepts a naturalist view of mind. Interpretationism is a leading kind of theory of mind, primarily associated with Donald Davidson and Daniel Dennett, which entails cognitivism about emotions but which is resistant to scientific evidence because it posits that mental states are not scientific entities. Using commonsense examples, I show that interpretationism cannot account for some emotional actions and therefore fails to account for basic emotions.
Emoting for Fictions
Authors: Delancey Craig 
Published: October 2003

AbstractThe fact that we emote for fictions is incompatible with some cognitivist views of emotions and has therefore received a great deal of attention and been called the paradox of emotion and fiction. I show how the affect program theory offers an explanation of how and why we emote for fictions. Central to this approach, is the idea that the entertainment of content is prior to and more basic than the consideration of whether a content is warranted.
Four Puzzles for Consciousness
Authors: Delancey Craig 
Published: October 2003

AbstractAfter a basic review of the contemporary debate about phenomenal consciousness, four puzzles about emotional experience are discussed. First, emotions appear to be essentially motivational states, making them poor candidates for arguments, akin to inverted spectra or zombie worlds. Second, emotions differ significantly in their character, whereas some phenomenal experiences do not. Third, emotions vary significantly in their intensity, another feature lacking in some phenomenal experiences. Fourth, representations do not appear to be the best explanation for the features of emotional experience.
Affective Engineering
Authors: Delancey Craig 
Published: October 2003

AbstractThe notion of affective engineering – the attempt to engineer affective systems – is introduced. Shallow affective engineering is defined as the recreation of outward signs or single features of affects; deep affective engineering is the attempt to create affects in artificial systems. The important role of affects in autonomous biological systems shows that AI should pursue deep affective engineering as a strategy to understand and recreate such systems. Our best understanding of emotion suggests other insights into AI, including a special focus on action, parallel processing, and diverse valuations.
Noah's Curse
Authors: Haynes Stephen R. 
Published: October 2003

AbstractThis book is a study in the history of biblical interpretation with implications for contemporary social relations. It illumines the religious dimensions of America's racial history by exploring how the book of Genesis has been used to justify slavery, segregation, and the repression of “blacks.” The book focuses on passages in Genesis 9–11 that have been consistently racialized by Bible readers in search of authoritative explanations for the origin and destiny of sub‐Saharan Africans. This often‐overlooked section of the Bible's primeval history includes the tale of Noah and his sons (Gen. 9: 20–27), the legend of the “mighty hunter” Nimrod (Gen. 10: 6–10), and the Tower of Babel story (Gen. 11: 1–10), passages that have contributed profoundly to Euro–American images of “blacks.” The book carefully analyzes the so‐called curse of Ham (or Canaan) recorded in Genesis 9, invoked by antebellum proslavery apologists, and explores the influence of the curse tradition in America before and after the Civil War.
Grandson of Disorder
Authors: Haynes Stephen R. 
Published: October 2003

AbstractThis chapter explores how white concerns for order are reflected in the portraits of Nimrod and his Tower sketched by American Bible readers during the nineteenth and twentieth centuries. Analyzing American versions of Nimrod's legend reveals how Bible readers have appropriated the leitmotifs of rebellion and disorder forged in antebellum readings of Noah's curse. Special attention is given to the way Nimrod's legend figured in the defense of legalized segregation by white Christians.
Noah's Sons in New Orleans
Authors: Haynes Stephen R. 
Published: October 2003

AbstractThis chapter explores the use of the story of Noah's sons and related passages in the biblical exposition of Benjamin M. Palmer (1818–1902), a representative proslavery intellectual and leader in the southern Presbyterian Church from the 1850s until his death in 1902. Palmer was not only an influential advocate of slavery and secession but also an apostle of the South's Lost Cause following the Civil War. The role of Ham's curse is traced through Palmer's writings before, during, and after the Civil War, through which it is demonstrated that, with the demise of American slavery, Genesis 9–11 was utilized to justify racial segregation. The postbellum need for a new system of domination for dealing with the African majority in the South corresponds to a shift in Palmer's reading of Genesis from Ham the impudent son to Nimrod the rebellious tyrant who ignored the separation of peoples instituted by God following the flood.