Gruel, bread, ale and fish: changes in the material culture related to food production in the North Atlantic 800-1300 AD
In: Publications from the National Museum
In: Studies in archaeology & history vol. 26
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In: Publications from the National Museum
In: Studies in archaeology & history vol. 26
In: The economic history review, Band 16, Heft 2, S. 389
ISSN: 1468-0289
In: International organization, Band 46, Heft 2, S. 427-466
ISSN: 0020-8183
World Affairs Online
In: International organization, Band 46, Heft 2, S. 427-466
ISSN: 1531-5088
The discipline of international relations faces a new debate of fundamental significance. After the realist challenge to the pervasive idealism of the interwar years and the social scientific argument against realism in the late 1950s, it is now the turn of critical theorists to dispute the established paradigms of international politics, having been remarkably successful in several other fields of social inquiry. In essence, critical theorists claim that all social reality is subject to historical change, that a normative discourse of understandings and values entails corresponding practices, and that social theory must include interpretation and dialectical critique. In international relations, this approach particularly critiques the ahistorical, scientific, and materialist conceptions offered by neorealists. Traditional realists, by contrast, find a little more sympathy in the eyes of critical theorists because they join them in their rejection of social science and structural theory. With regard to liberal institutionalism, critical theorists are naturally sympathetic to its communitarian component while castigating its utilitarian strand as the accomplice of neorealism. Overall, the advent of critical theory will thus focus the field of international relations on its "interparadigm debate" with neorealism.
In: Veröffentlichungen zur Burger Geschichte 2/3
In: El Albir universal 11
« Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men » (Matthew 2, 16). This Gospel verse is the one and only Scriptural basis for what the Christian tradition has called the « Slaughter of the Holy Innocents ». This dissertation aims at understanding how a single biblical verse became an episode of the Incarnation narrative, then the object of devotions, and eventually a rhetorical element used in polemical contexts. Based on hagiographical sources, the identity of the Holy Innocents can not be fully understood (Part I). Therefore we propose to use the exegetical and liturgical sources to understand how the Massacre of the Innocents, a slaughter of Jewish children, was captured by Christianity thanks to a typological interpretation, and then built as an episode prefiguring all persecutions, real or assumed, that the Church would have to face (Part II). The staging and performance of this discourse produced by theologians fall under polemical and political uses (Part III) : The Massacre of the Innocents, built in the exegesis out of the « Christianization » of the Innocents and of the figure of Rachel associated with them, becomes part of the derogatory discourse against Jews from the twelfth century on. ; « Alors Hérode, se voyant joué par les mages, entra dans une grande fureur et envoya tuer, dans Bethléem et dans tout son territoire, tous les enfants jusqu'à deux ans, d'après l'époque qu'il s'était fait préciser par les mages » (Mt, 2, 16). Ce verset évangélique constitue le seul et unique fondement scripturaire de ce que la tradition chrétienne appelle le « massacre des Innocents ». Cette thèse s'applique à comprendre comment, à partir d'un texte fondateur laconique, le massacre des Innocents est devenu un épisode à part entière du récit de l'Incarnation, puis l'objet de dévotions, et enfin un élément de rhétorique utilisé dans des contextes polémiques. À partir des sources hagiographiques, l'identité des saints Innocents ne peut être appréhendée qu'en partie (première partie). C'est pourquoi on propose de recourir aux sources exégétiques et liturgiques pour comprendre la façon dont le massacre des Innocents, hécatombe d'enfants juifs, a été capté par le christianisme par une interprétation typologique et construit comme épisode préfigurant toutes les persécutions, réelles ou supposées, auxquelles l'Église aurait à faire face (deuxième partie). Les mises en scène et en actes de ce discours sur les Innocents produit par les théologiens relèvent d'usages polémiques et politiques (troisième partie) : le massacre des Innocents, construit dans l'exégèse par la « christianisation » des Innocents et de la figure de Rachel qui leur est associée, devient un élément du discours de dénigrement des juifs à partir du XIIe siècle.
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« Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men » (Matthew 2, 16). This Gospel verse is the one and only Scriptural basis for what the Christian tradition has called the « Slaughter of the Holy Innocents ». This dissertation aims at understanding how a single biblical verse became an episode of the Incarnation narrative, then the object of devotions, and eventually a rhetorical element used in polemical contexts. Based on hagiographical sources, the identity of the Holy Innocents can not be fully understood (Part I). Therefore we propose to use the exegetical and liturgical sources to understand how the Massacre of the Innocents, a slaughter of Jewish children, was captured by Christianity thanks to a typological interpretation, and then built as an episode prefiguring all persecutions, real or assumed, that the Church would have to face (Part II). The staging and performance of this discourse produced by theologians fall under polemical and political uses (Part III) : The Massacre of the Innocents, built in the exegesis out of the « Christianization » of the Innocents and of the figure of Rachel associated with them, becomes part of the derogatory discourse against Jews from the twelfth century on. ; « Alors Hérode, se voyant joué par les mages, entra dans une grande fureur et envoya tuer, dans Bethléem et dans tout son territoire, tous les enfants jusqu'à deux ans, d'après l'époque qu'il s'était fait préciser par les mages » (Mt, 2, 16). Ce verset évangélique constitue le seul et unique fondement scripturaire de ce que la tradition chrétienne appelle le « massacre des Innocents ». Cette thèse s'applique à comprendre comment, à partir d'un texte fondateur laconique, le massacre des Innocents est devenu un épisode à part entière du récit de l'Incarnation, puis l'objet de dévotions, ...
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