bluuebunny/crossref_metadata_2025_split huggingface dataset:
Basic Philosophical Notions
Authors: Chittick William C. 
Published: October 2003

Abstract
The Muslim philosophers adopted the basic concepts of Greek philosophy as carried over into Arabic and paid little attention to terminology derived from the Koran and Hadith. Grasping their perspective necessitates understanding how they defined basic concepts such as philosophy, wisdom, virtue, deiformity, the multiplicity of worlds, levels of awareness, body and spirit, complementarity, form and matter, and substance and accident.
Modality, Structure, Ontology
Authors: Shapiro Stewart 
Published: October 2003

Abstract
There are a number of nominalist, or antiplatonist programmes in the philosophy of mathematics. Typically, defenders of these programmes maintain that mathematics is not about an independently existing realm of mathematical objects, but that, nevertheless, mathematical propositions have objective, nonvacuous truth conditions. This is accomplished with added ideology – typically a modal operator. I show that for the more prominent cases, there are straightforward translations between the set‐theoretic language of the realist and the nominalistic language with the added ideology. Since the translations preserve warranted belief (from each perspective), I contend that an advocate of any of the rival systems cannot claim an epistemological advantage over an advocate of any other. The treatment yields a structuralist illumination of the trade‐off between ontology and ideology.
Introduction
Authors: Grammer Elizabeth Elkin 
Published: October 2003

Abstract
Living in the age of revivalism and evangelicalism, many women were awakened in nineteenth‐century America to the “healing balm” of Christ. Many women were also awakened to—and eventually accepted—the “cross” of becoming itinerant preachers in an age that called women to stay at home and assume their duties as wives, mothers, and domestic servants. Grammer opens Some Wild Visions by introducing—with brief biographical summaries—the female evangelists whose autobiographies are under consideration there, by situating their lives within the context of nineteenth‐century evangelicalism, and by considering the importance of race and gender as categories of analysis in the chapters that follow. She concludes by exploring the significance of itinerancy itself for these women writers: not only is itinerancy the literal subject of their autobiographies, it is also their richly meaningful and organizing metaphor of self.
Feverish Restlessness and Mighty Movement
Authors: Grammer Elizabeth Elkin 
Published: October 2003

Abstract
The seven female itinerant preachers in this study made good literary use of nineteenth‐century American culture's idealization of productivity and competitive individualism, and its belief in quantification as a reliable measure of success. They present themselves in their autobiographies as fantastically productive—and extraordinarily successful—spiritual capitalists, minimizing the details of their conversion experiences to make room in their books, as did many Protestant evangelists, for their work. These “female strangers” write “masculine” stories of productivity and competitive individualism in part because they participated in—as did Protestantism, evangelicalism, and revivalism generally—an increasingly commercial world in which religion had to sell itself to consumers. They did so also as part of their campaign to understand, define, and advertise themselves (and female preaching itself) in a marketplace in which they faced considerable opposition. They resort to quantification (of miles traveled, hours worked, and converts gained) to measure, almost literally, the unorthodox life.
Nothing Succeeds Like Failure
Authors: Grammer Elizabeth Elkin 
Published: October 2003

Abstract
Fore‐grounding the intense opposition they faced (from family members, male itinerant preachers, established clergy, and Satan—who often personifies in these books a hostile patriarchal culture) was yet another useful means of self‐definition for these female autobiographers. By emphasizing their “failure” to be accepted in the world of nineteenth‐century American culture, they “succeed” in the autobiographical task of creating and preserving a self. Of course, singularity and the opposition it provoked, while assets in the making of selfhood, could also be psychologically disorienting, even for faithful female itinerants who found their “sufficiency” in God (2 Corinthians 3:5). But these rootless women had a resource that secular autobiographers and rebels lacked: As they lived and wrote their lives, the Bible afforded them a language (which they use repeatedly in their books) and hard evidence that their experiences of opposition were deeply rooted in a powerful and empowering tradition of prophecy and martyrdom. Thus the ceiling on success that they bemoan could actually be used as a safety net, a guarantee that no matter how effectively they competed in the marketplace of salvation, they could remain—by privileging persecution in their narratives—the “strangers and pilgrims” that Christian disciples are called to be.
Imagining a Place for Buddhism
Authors: Monius Anne E. 
Published: October 2003

AbstractThe intimate connection between religion and literature has become a commonplace assumption in the study of Christianity and Western culture, but in the study of South Asian religions, relatively little attention has been paid to the relationship. This study argues that, in early medieval South India, it was in the literary arena that religious ideals and values were publicly contested. While Tamil‐speaking South India is today celebrated for its preservation of Hindu tradition, non‐Hindu religious communities have played a significant role in shaping the religious history of the region. Among the least understood of such non‐Hindu contributions is that of the Buddhists, who are little understood because of the scarcity of remnants of Tamil‐speaking Buddhist culture. However, the two extant Buddhist texts in Tamil that are complete – a sixth‐century poetic narrative known as the Maṇimēkalai, and an eleventh‐century treatise on grammar and poetics, the Vīracōliyam – reveal a wealth of information about their textual communities and their vision of Buddhist life in a diverse and competitive religious milieu. The Maṇimēkalai, although belonging to a pan‐Indian tradition, both embodies and envisions a Buddhist community that is explicitly made local or ‘Tamil’. Four centuries later, the Vīracōliyam envisions a substantially different Buddhist world, reflecting significant transformations in the literary and religious climate of the Tamil‐speaking region. By focusing on these texts, the author sheds light on the role of literature and literary culture in the information, articulation, and evolution of religious identity and community.
Rachid Ghannouchi
Authors: Tamimi Azzam S. 
Published: October 2003

Abstract
By way of an analytical and critical study of the life and thought of Rachid Ghannouchi, leader of the proscribed Ennahda political party in Tunisia, this book seeks to address the obstacles that hinder democratization in the Arab region.
Inasmuch as democracy is seen as a set of procedures that serve collectively to empower the people to freely elect governments and make them accountable and to make sure that basic human rights and civil liberties, the rule of law and equality before the law, and the rights of minorities are protected, then democracy is fully compatible with the Islamic value of shura.
Islam may have a problem with the philosophical underpinning of liberal democracy because of the notion of secularism.
Despite objections to democracy from certain Islamic circles, the formidable problems facing transition to democracy in the Arab Muslim region are neither religious nor cultural.
The attempt to impose secularism first by the colonial authorities of the late nineteenth and early twentieth centuries and second by postcolonial governments led to undermining civil society and doing away with the minimum protection needed for individuals and groups to be politically involved.
The modern Arab territorial state, which is the product of the collapse of the Ottoman Empire at the turn of the twentieth century, has by design been antidemocratic.
The world order that brought about the creation of all these artificial territorial states, and that today exerts all it can to preserve the status quo has no interest in the success of democracy anywhere in the region.
The Journey to Democracy
Authors: Tamimi Azzam S. 
Published: October 2003

Abstract
Convinced that staying at home was a more worthy cause than returning to Paris to pursue his postgraduate studies, Ghannouchi puts his foot on the road to Islamic political activism that lead him to a clash with the authorities during the reign of Bourguiba, landing him in prison for a period of four years.
Using different platforms, starting with the Qur’anic Preservation Society, then his own Al‐Jama’ah al‐Islaymiyah and the Islamic Tendency Movement (MTI) Ghannouchi seeks to tackle pressing issues within his country, ranging from the need to reform the education curriculum to the demands of political and economic reform.
Interacting with local forces, both Marxist and liberal, and seeking to learn lessons from the Khomeyni‐led revolution in Iran and the Islamic movement in the Sudan, he endeavors to restore respect for the pioneers of nineteenth and twentieth century Arab reformers.
In prison, Ghannouchi has an opportunity to assess the successes and failures of his movement and to document the lessons derived from the past few years.
Gendered Models of Social Relations: How Moral and Political Culture Closes Minds and Hearts
Authors: Meyers Diana Tietjens 
Published: October 2003

AbstractA number of feminists amplify care ethics by urging that the relationship between a mother and a child might make a better model for conceptualizing justice than the dominant model in western societies, namely, economic man and his social contract. In Virginia Held's treatment of this proposal, the mother‐child relationship invites us to consider what values social contract theory suppresses and whom social contract theory margin alizes, surely, a salutary project. However, oscillating sentimentality and contempt are prevalent attitudes toward mothers and children, and this perverse ambivalence is enshrined in and transmitted through many striking mother‐child tropes, including mother‐child fusion, the undischargeable debt, and the Oedipus complex. Since it is not feasible to seriously consider the mother‐child relationship as a figuration of just social relations unless feminists undertake the wholesale refigura tion of the mother‐child relationship, two counterfigurations of this relationship are explored, a matrix (as proposed by Bracha Lichtenberg Ettinger) and a mother and a daughter playing catch with images of each other (as proposed by Luce Irigaray). Since the image of the social contract yields an array of important and enduring political philosophies because it is such a rich figurative lode, it is altogether possible that suitably refigured, comparably rich mother‐child imagery could make equally valuable contributions to political philosophy.
Dance and Trance in the Presence of Māriyammaṉ
Authors: Younger Paul 
Published: October 2003

Abstract
The most basic of the festival styles seems to be the one associated with the independent Goddesses or Ammans who are thought to have special sakti (power). Mariyamman is the bestknown of this class of independent Goddesses in Tamilnadu, and her temple in Samayapuram near Tirucirapalli in the center of that state is one of the more popular of the many hundred of her temples where festivals are held. Worship of Mariyamman starts when someone takes a vow promising to worship and ward off her anger. After a few months of arduous preparations, the vow‐keepers eventually dance their way into the temple grounds while holding a fire pot or kavati or being swung on a hook and the huge crowds on the sidelines show them reverence at every step. After worship, some of the vow‐keepers go into a trance and become possessed by the Goddess so that they can perform healings and exorcisms for others in need. In Samayapuram today the tone of worship includes considerable mocking of the Brahmanical pretensions of the nearby temple of Srirankam.
A Bath for Dancing Śivaṉ In the Cold of Canada
Authors: Younger Paul 
Published: October 2003

AbstractA second wave in the Hindu diaspora occurred in the second half of the twentieth century when individual professionals and others settled in Europe and North America and began to build very elaborate temples. One of the most elaborate of these temples is the Ganesh Temple of Toronto, which was built on a model laid out by the Sankaracarya of Kancipuram with separate shrines for different Vaisnava and Saiva deities within one building. The temple management has tried to emulate exactly the Indian celebration of the Vision of Grace festival for Sivan Natarajan in the month of Markali. The celebration is an elegant bath or abhiseka and includes an otuvar singer adopting the persona of the saint Manikkavacakar so that he can sing the hymns to Sivan Natarajan. While in India the tuvar singers are boys who learn from childhood and virtually all come from one caste, in Sri Lanka, where most of the Canadian worshipers are from, women are often the best‐trained singers. In the end, the Toronto festival was a compromise with an elderly male tuvar perfoming the ritual and a Sri Lankan lady doing most of the singing.
Torah in the Mouth
Authors: Jaffee Martin S. 
Published: October 2003

Abstract
This book is a study of the relationship of oral tradition to written sources among different Jewish groups that thrived in Palestine from the later Second Temple period into Late Antiquity. Its main concern is to track the emerging awareness, within diverse Palestinian scribal groups, of the distinction between written books and the oral traditions upon which they were based or in light of which they were interpreted. The thesis holds that during the Second Temple period in particular, diverse Jewish scribal communities –such as the composers of Jewish pseudepigrapha, the Dead Sea community, and the Pharisees – certainly employed oral traditions in their literary and interpretive work. But they did not appeal to oral tradition as an authoritative source of knowledge. This was reserved for written books regarded as prophetic transmissions from antiquity. The emergence of a coherent ideology of oral tradition as a kind of revelation comparable to that of Scripture is associated with the consolidation of third century rabbinic Judaism. The book argues that the rabbinic ideology of Oral Torah – “Torah in the Mouth” – is, in great measure, a legitimation of the institution of rabbinic discipleship, which depended upon the primacy of face‐to‐face relationships, unmediated by the written word.
Social Settings of Literacy and Scribal Orality
Authors: Jaffee Martin S. 
Published: October 2003

Abstract
Explores the role of orality and oral‐performative tradition in the written literary activities of various scribal communities in Second Temple Judaism. It points out that true literacy was rare among Jews in this period, and was confined to various professional scribal groups associated with the Temple and its governing agencies. Even among scribal groups who created literary works, writing and literary transmission was highly oral in character. Nevertheless, these groups did not radically distinguish oral tradition from the written tradition of books claimed to stem from prophetic revelations. Rather, books were seen to stem from a kind of oral dictation from God to the prophet, as in the Testament of Levi and 4 Ezra, who functioned as a kind of scribe in transmitting the words of a divine or angelic author.
The Ideological Construction of Torah in the Mouth
Authors: Jaffee Martin S. 
Published: October 2003

Abstract
Traces the earliest evidence in Tannaitic texts for the idea that rabbinic halakhic tradition and other oral‐literary traditions stem from a Mosaic origin. Building upon chapter four's discussion of “halakhah to Moses from Sinai,” the chapter studies key Tannaitic terms (e.g., “essence of the Torah,” “words of the Scribes”), tracking shifts in their meaning from the Mishnah, the Tosefta, and the earliest Tannaitic collections of midrashic commentaries on the Torah. The chapter concludes that there seems to be a tendency in the Tosefta and the midrashic commentaries to bring halakhic tradition of various times into close proximity to the idea of Sinaitic revelation.
Introduction
Authors: Weiss Roslyn 
Published: October 2003

AbstractThe Meno assesses the worth of moral inquiry and its limits. Moral inquiry, especially in the form of Socratic elenchus, hopes to achieve the truth about moral questions, recognizing that certainty about moral questions is not possible within the “Cave.” “Platonic” themes, such as immortality of the soul and recollection, are advanced in the Meno in order to promote moral inquiry and are not intended as doctrines whose function it is to account for how any and all knowledge is acquired.
The Road to Larisa
Authors: Weiss Roslyn 
Published: October 2003

Abstract
Socrates reluctantly turns from his preferred question of what virtue is to Meno's preferred question of the teachability of virtue – a question that Socrates would surely never have permitted to arise if he intended the claim that “all learning is recollection” to be taken seriously. Socrates tests for the teachability of virtue by asking if virtue is knowledge on the hypothesis that anything teachable must be knowledge. Although virtue, as something good, turns out indeed to be knowledge, Socrates discounts virtue's teachability and ultimately, its status as knowledge, on the grounds that there are not teachers of it. Anytus, a democrat and politician, who is the son of Anthemion, a wealthy and good man, fails to establish that there are teachers of virtue. If virtue is not natural and is not knowledge, it can only be true opinion – unless the virtue being considered is the success that politicians enjoy by dint of the divine gift of eudoxia, good repute.
Conclusion
Authors: Weiss Roslyn 
Published: October 2003

Abstract
The end of the examined life is true opinion, since moral wisdom is unattainable by mere human beings. Socrates makes no claims to moral wisdom, though he is strongly committed to the moral beliefs he holds. Socratic statements in which the word “know” or “know well” appear, do not necessarily signal the presence of a knowledge claim; all people engaged in conversation use the term “know” colloquially to indicate that they or others feel confident or have the relevant worldly experience. Virtue is possible without knowledge as long as one attains both true opinions and lives by them and as long as one engages in lifelong critical self‐reflection. The Apology confirms the unattainability of moral wisdom by ordinary human beings, the value of true opinion when wisdom is out of reach, and the possibility of achieving virtue without wisdom.
Rescue for the Dead
Authors: Trumbower Jeffrey A. 
Published: October 2003

AbstractThis book investigates a variety of traditions in early Christianity in which various Christians sought to secure salvation after death for non‐Christians. Sometimes the dead would appear in dreams to request prayer for the dead; sometimes soon‐to‐be martyrs were thought to have special powers to rescue even the non‐Christian dead. Some Christians practiced a vicarious baptism for the dead. Others imagined Christ offering salvation to the dead during the harrowing of hell (his descent to the realm of the dead). Some Christians went so far as to posit an ultimate universal salvation for everyone who had ever lived. The book culminates with a study of Augustine, who strove to limit these practices and beliefs to prayer for the Christian dead with light sins only. In this process, western notions of purgatory began to develop as a place where baptized Christians could be purified for eternal life with God.
Posthumous Progress and Universal Salvation
Authors: Trumbower Jeffrey A. 
Published: October 2003

Abstract
Examines those early Christians who believed that posthumous progress for the soul was possible. For some, this belief resulted in a view that ultimately, all human beings, perhaps even all rational beings (including the devil) would be saved. The first text explored is one of the central texts of Christian Gnosticism, the Apocryphon of John, which espouses a doctrine of reincarnation for most souls until they achieve salvation. Next up are Origen of Alexandria (third century) and Gregory of Nyssa (fourth century), the two most famous exponents of universal salvation (a.k.a. “universalism”) in the early Church.
The Global Language of Human Rights
Authors: Dotan Yoav 
Published: October 2003

Abstract
The conventional distinction, between the dispassionate “hired gun” lawyer and the committed cause lawyer, appears not to work in the case of Israel, where there have been cases of lawyers crossing the divide between pro‐Palestinian human rights work and pro‐Israeli government work. This chapter assesses the implications for cause lawyering of such changes of allegiance, and of the extent to which it reflects the impact of globalization on the practice of human rights law.
The Politics of Imported Rights
Authors: Morag‐Levine Noga 
Published: October 2003

Abstract
This chapter examines the extent to which the Israel Union for Environmental Defense (I.U.E.D.), an Israeli environmental law group created on the model of the U.S.A's Natural Resources Defense Council (N.R.D.C.), has succeeded in influencing Israeli government policy on environmental issues, despite substantial difference in respect of national political sensitivities and priorities. A review of the I.U.E.D's performance illustrates how it has had to counter local perceptions of being a “U.S. import”, by shifting attention away from its global links and toward its concerns with indigenous issues.
Setting the Stage
Authors: Haynes Stephen R. 
Published: October 2003

AbstractThis chapter connects the history of interpretation of Genesis 9–11 with contemporary American culture. It also describes the thematic structure of Genesis 9–11 in terms of dispersion and differentiation, reviews the history of “Noah's curse” as an explanation of blackness and a justification for racial slavery, introduces the concepts of honor and order that will figure prominently in subsequent chapters, reviews the arguments of Eugene Genovese against the centrality of Noah's curse in the American proslavery argument, and explores “other chapters in the Genesis of race,” including pre‐Adamism, racialist readings of the Flood story, and pro‐apartheid interpretation of Genesis 11 in South Africa.
Unauthorized Biography
Authors: Haynes Stephen R. 
Published: October 2003

AbstractThis chapter reviews the history of biblical interpretation with regard to Nimrod (Ham's grandson through Cush), who is described in Genesis 10:6–12 as “a mighty hunter before the Lord.” The roots of Nimrod's traditional association with the Tower of Babel are explored, as is the evolution of Nimrod's personification of the more aggressive and rebellious dimensions of the Hamitic curse. The beginning of Nimrod's explicit racialization is located in the work of nineteenth‐century author Alexander Hislop.
Redeeming the Curse
Authors: Haynes Stephen R. 
Published: October 2003

Abstract
This chapter seeks a cure for the curse, a way of interpreting the story of Noah and his sons that precludes the denigration of “Hamites” or the groups with whom readers wish to associate them. Clues for a redemptive reading of Noah's curse are sought in the Hebrew canon and in the mimetic theory of literary critic René Girard, which elucidates both the scapegoating mechanism at work in Noah's family and the relationship of Genesis 9 to animal sacrifice.