_Messiahs and Machiavellians_ is an innovative exploration of “modern evil” in works of early- and late-modern theatre, raising issues about ethics, politics, religion, and aesthetics that speak to our present condition. Paul Corey examines how theatre—which expressed a key political dynamic both in the Renaissance and the twentieth century—lays open the impulses that instigated modernity and, ultimately, unparalleled levels of violence and destruction. Starting with Albert Camus’ _Caligula_ and Samuel Beckett’s _Waiting for Godot_, then turning to Machiavelli’s _Mandragola_ and Shakespeare’s (...) _Measure for Measure_, Corey traces the emergence of two dominant, intertwining features of modern evil: an unrestrained pursuit of power and the utopian desire for perfection. Corey’s imaginative and convincing readings of these plays, based on detailed textual analysis, move beyond the accounts usually offered by literary critics. Drawing on political, theological, and philosophical sources—a combination as fertile as it is unusual—Corey’s methodology allows him to make keen and subtle arguments about the eschatological nature of modern politics. “Corey’s lucid, compelling treatise argues for a radical reconsideration of the role of tragedy in dealing with the shifting metaphysical and metatheatrical sands of the contemporary era. While the study begins with an examination of mid-20th Century French existentialism—and the dramatic work of Beckett and Camus in particular—the book soon takes the reader on a fascinating voyage back into the ‘problem’ comedies of the Italian and English Renaissance theatre, and beyond that, into Greek tragedy to understand the evolving concept of ‘evil’ in the Western philosophical, theological, and dramatic tradition. Ending with a reflection on the new ‘theatre’ of terrorism entering the 21st Century, Corey poses the intriguing suggestion, that far from being irrelevant to the post-modern era, a ‘new tragic sensibility’ may become key to our gaining a ‘lucid awareness of our current situation […] the limits of politics, the indelible nature of violence, our inescapable mortality, and a need for prudence’ ” —_Moira Day, University of Saskatchewan_ “A sensitive examination of the problem of evil in Renaissance and 20th century drama. Corey provides fascinating analyses of individual plays, and makes a compelling argument for restoring a tragic vision of good and evil in the face of modern expediency and utopianism.” —_Mary P. Nichols, Baylor University_ _ _ “In _Messiahs and Machiavellians_, Paul Corey delivers insights both numerous and profound. His work is a serious and important contribution to contemporary political science while also offering analyses of interest to scholars in literature, religious studies, theology, and ethics.” —_Barry Cooper, University of Calgary_. (shrink)

Paul Atreides's Jihad is only the start of the suffering. Having conquered humanity, Paul becomes dictator of an oppressive theocratic empire that brutally crushes dissent. With his life unnaturally extended by transforming into a human–sandworm hybrid, Leto will rule humanity as “God Emperor” for three and a half millennia. Fremen religion had been carefully cultivated by the Bene Gesserit Missionaria Protectiva, their “black arm of superstition” responsible for manipulating primitive cultures. It is the seeds planted by the Missionaria Protectiva that (...) allow Paul and Lady Jessica to survive among the Fremen, and which enables Paul to become the Fremen Messiah. Religion in the Dune universe represents the future of the religions we have today, especially the monotheistic religions. Real‐world religious figures have often required unquestioning acceptance. Religions have often been used as a source of political power. (shrink)

This paper attempts to reinterpret the idea of minjung messiah, a major doctrine of Korean minjung theology, in order to reveal its nondualistic understanding of Christian eschatology, by using process non-substantialist metaphysics. In a dialogue with process panentheism, minjung theology gets philosophical languages to articulate its organic ideas of the relationships between historical liberation and eschatological salvation, minjung’s self-transcendence and divine providence, and history and the Kingdom of God.

In this narrative [the author] overviews the life story and wanderings of the Pythagorean teacher, Apollonius of Tyana. Considered by his contemporaries the greatest spiritual influence of the time, his wisdom and story are here insightfully presented. To some he was the Messiah figure himself whose life and wisdom paralleled in many ways that of Jesus Christ.-Back cover.

This article approaches Levinas’s 1963 Talmudic reading entitled “Messianic Texts” in light of the metaphoric numbers 0, 1, and 2. “Zero” will refer to unforeseen silences in the Talmudic text in question (here, Rabbi Eleazar’s sudden silence in the debate about the conditions of redemption, as well as commentator Rashi’s silence on Talmudic discussions about a certain “identity” of the messiah. The number “one” concerns a textual hapax: Rabbi Hillel’s historicist dismissal of the messiah as promise and open (...) future—a position virtually anathema to rabbinics (inter alia) but nevertheless preserved by the Talmud. My metaphoric numbers strategy turns, finally, to the curious presence of “allegorical doubles” in the Bible, which Levinas describes as a configuration of textual “eidetics.” Using my three numbers (0, 1, 2) as an elementary analytic grid, I turn from Levinas’ “Messianic Texts” to André Neher’s biblical commentary on Levinas’s presentation—a commentary similarly concerning messianism but no longer in the Talmud. My purpose is dual: to sketch the context of this complex Talmudic reading, to offer one (idiosyncratic) reading-strategy focusing on two events of “silence,” the future anterior of the “messiah” who will have been but will come no more, and finally the play of identity-in-difference in the biblical doubles. Keywords: “Messianic Texts,” Vladimir Jankélévitch, André Neher, messianisms, world-to-come, the Samozvanetz. (shrink)

The first [age] is in the servitude of slavery, the second in the servitude of sons, the third in freedom. The first in fear, the second in faith, the third in love. The first is the status of bondsmen, the second of freemen, the third of friends.What a violent, all-consuming, impetuous love! It thinks only of itself, lacks interest in anything else, despises all, is satisfied with itself! It confuses stations, disregards manners, knows no bounds. Proprieties, reason, decency, prudence, judgment (...) are defeated and reduced to slavery.It may seem strange for someone who delivered the keynote at a conference of the Utopian Studies Society to critique utopia. Yet this is precisely what I am going to do: I will criticize... (shrink)

Simple decency, to say nothing of Matthew's law of love, demands that we allow our neighbors to define themselves rather than to impose a caricature on them ; and to speak today of the utter reprobation of the people of Israel is monstrous and obscene.

This longitudinal, qualitative study investigated the genesis and transformation of the social representations of organ transplants. A search of the West Australian newspaper, from 1954 to 1995 found 672 articles pertaining to organ transplants. Two distinct, but conflicting, representations emerged in the analyses. In the first representation, found from 1967/68, the surgeon was paramount and organ transplants were iconised as ‘spare part surgery’. In the second representation, found from 1984/85, the role of the donor was emphasised and transplants iconised as (...) a ‘gift of life’. Both representations were discernible in 1994/95. We consider the question whether there are now two conflicting representations or one representation with two conflicting sets of beliefs at its core. The results are discussed in terms of anchoring, objectification, transformation, and structure, as well as Moscovici’s notion of canonic themata. (shrink)

POLITICAL MORAL LEADERSHIP IS GENERATED, SUPPORTED, AND BLOCKED by the political morality of the people. Moral communities must accept the clay feet of their leaders but carefully monitor the moral qualities of their leader's public policy. Currently this proper approach has given way to a skewed commitment to superficial personal morality. In earlier times, leaders were held to standards of personal morality and public policy both alike and different from those expected of leaders today. In this essay, I consider those (...) similarities and differences to suggest a new moral index for public leadership. (shrink)

In this brief essay I reflect upon the character of Jewish spirituality through a meditation on the themes of tradition, love, and loss as they appear in the Broadway musical Fiddler on the Roof.

Jonathan Ebel has long been interested in how religion helps individuals and communities render meaningful the traumatic experiences of violence and war. In this new work, he examines cases from the Great War to the present day and argues that our notions of what it means to be an American soldier are not just strongly religious, but strongly Christian. Drawing on a vast array of sources, he further reveals the effects of soldier veneration on the men and women so often (...) cast as heroes. Imagined as the embodiments of American ideals, described as redeemers of the nation, adored as the ones willing to suffer and die that we, the nation, may live—soldiers have often lived in subtle but significant tension with civil religious expectations of them. With chapters on prominent soldiers past and present, Ebel recovers and re-narrates the stories of the common American men and women that live and die at both the center and edges of public consciousness. (shrink)

_Ian Buruma explores the life and death of Baruch Spinoza, the Enlightenment thinker whose belief in freedom of thought and speech resonates in our own time_ Baruch (Benedictus) Spinoza (1632–1677) was a radical free thinker who led a life guided by strong moral principles despite his disbelief in an all-seeing God. Seen by many—Christians as well as Jews—as Satan’s disciple during his lifetime, Spinoza has been regarded as a secular saint since his death. Many contradictory beliefs have been attached to (...) his name: rationalism or metaphysics, atheism or pantheism, liberalism or despotism, Jewishness or anti-Semitism. However, there is no question that he viewed freedom of thought and speech as essential to an open and free society. In this insightful account, the award-winning author Ian Buruma stresses the importance of the time and place that shaped Spinoza, beginning with the Sephardim of Amsterdam and followed by the politics of the Dutch Republic. Though Spinoza rejected the basic assumptions of his family’s faith, and was consequently expelled from his Sephardic community, Buruma argues that Spinoza did indeed lead a Jewish life: a _modern_ Jewish life. To Heine, Hess, Marx, Freud, and no doubt many others today, Spinoza exemplified how to be Jewish without believing in Judaism. His defense of universal freedom is as important for our own time as it was in his. (shrink)

Cet article explore la question du rapport entre la valorisation symbolique et religieuse de l’élément féminin et les idées émancipatrices véhiculées par les mouvements messianiques sabbatéen et frankiste (xviie et xviiie s.). Sans nier l’influence des cultures environnantes et le rôle des bouleversements sociaux qui affectent les communautés juives de l’Empire ottoman, il apporte des éléments en faveur de la thèse selon laquelle ces idées inhabituelles, certaines même révolutionnaires pour l’époque, ont leur fondement dans la tradition mystique juive, notamment dans (...) l’aspiration à une libération de l’élément féminin divin, dans une sotériologie de l’égalité entre les principes masculins et féminins, ainsi que dans la féminisation de la figure messianique. (shrink)

Bozarth, GRichard Review(s) of: Uncle Yeshu, messiah, by William Harwood, BookSurge Publishing, (2006) ISBN 1-4196-5777-1, $23.99, paperback, 320 pages.

In this follow-up to the book 'God's Not Dead' (that inspired the movie), 'Man, Myth, Messiah' looks at the evidence for the historical Jesus and exposes the notions of skeptics that Jesus was a contrived figure of ancient mythology. It also looks at the reliability of the Gospel records as well as the evidence for the resurrection that validates His identity as the promised Messiah."--Amazon.com.

The present article revisits the issue of messianism, particularly as it finds its expression in the Davidic kingship tradition, that is, the belief concerning a Davidic Messiah. Since Old Testament messianic hope is inseparably associatied with the dynasty of David a study that traces the various perspectives concerning the Davidic Messiah chronologically and canonically can bring a contribution to this important Old Testament theme, too often neglected. Thus, the study shows that the belief in the coming of a (...) Davidic Messiah is a prominent eschatological theme in the Old Testament. Its roots can be traced back to the historical covenant made by Yahweh with David, which receives hyperbolic and symbolical dimensions in the royal Psalms, and a full-fledged eschatological orientation in prophetic writings. The monarchic prophets: Isaiah, Micah, Amos, and Hosea draw on the covenant promises to David to ground their message regarding the coming of a ‘new David’, who would destroy the wicked, protect the poor and oppressed, and institute an eternal era of peace, justice, and righteousness. In the context of the Babylonian exile, Jeremiah and Ezekiel foresee that God will bring forth a righteous ‘shoot’ of Davidic line to reunite the nation and shepherd God’s people. In the post-exilic period, Zechariah underscores the promise that David’s son will build a house for Yahweh, moving from the initial historical focus on Zerubbabel and his role, to the eschatological expectation of the one and only messianic figure that will bring the final restoration. (shrink)

An American writer shares his relationship with the Hindu spiritual leader Krishnamurti, a friendship that began in Hollywood when they were both teens and continued throughout their lives.