If architecture is a design-centred discipline which proceeds by suggesting propositional constructions then, Zambelli argues, archaeology also designs, but in the form of reconstructions. He proposes that whilst practitioners of architecture and archaeology generally purport to practice in future-facing and past-facing-modes respectively, elements of these disciplines also resemble one another. Zambelli speculates that whilst some of these resemblances have remained explicit and revealed, others have become occluded with time, but that all such resemblances share homological similarities of interconnected disciplinary origin making available in the scandalous space between them a logically underpinned, visually analogical form of practice.

This study re-examines the twentieth-century novel as a form shaped by its problematic, often scandalous relation to the public sphere. Discussing ten texts against the challenges of their milieus, it considers twentieth-century fiction as a tradition of transgression, perennially caught between license and licentiousness, erudition and sedition.

Who Owns Religion? focuses on a period—the late 1980s through the 1990s—when scholars of religion were accused of scandalizing or denigrating the very communities they had imagined themselves honoring through their work. While controversies involving scholarly claims about religion are nothing new, this period saw an increase in vitriol that remains with us today. Authors of seemingly arcane studies on subjects like the origins of the idea of Mother Earth or the sexual dynamics of mysticism have been targets of hate mail and book-banning campaigns. As a result, scholars of religion have struggled to describe their own work to their various publics, and even to themselves. Taking the reader through several compelling case studies, Patton identifies two trends of the ’80s and ’90s that fueled that rise: the growth of multicultural identity politics, which enabled a form of volatile public debate she terms “eruptive public space,” and the advent of the internet, which offered new ways for religious groups to read scholarship and respond publicly. These controversies, she shows, were also fundamentally about something new: the very rights of secular, Western scholarship to interpret religions at all. Patton’s book holds out hope that scholars can find a space for their work between the university and the communities they study. Scholars of religion, she argues, have multiple masters and must move between them while writing histories and speaking about realities that not everyone may be interested in hearing.

Before Britain had a prime minister – and before they invented America – the dictator Oliver Cromwell urged the artist Lely to paint him ‘warts and all’. This book deals with some of the ‘all’, but is mostly about the warts, the moral blemishes that have dogged the leaders of two of the greatest countries on earth for 300 years. Scandalously, there are still no qualifications necessary for the job of prime minister or president, two of the most important positions in the world. And that lack of ability shows itself in spades throughout these pages. Robert Walpole knew that ‘every man has his price’ and bought people accordingly. Viscount Goderich broke down in tears, begging the king to fire him. George Washington, the revered saint of American creation, blew with the wind and owned slaves. Abraham Lincoln was prepared to send African Americans back to Africa to save the Union. William Gladstone popped out from Downing street to ‘save’ prostitutes. David Lloyd George gave people titles for money. Warren Harding had a string of mistresses, as did John Kennedy. And all this happened before Donald Trump! Thank God the fourth estate was there, the free press watching every move of politicians. Who was watching them, of course, is another story. If you thought – and prayed – that the occupants of No. 10 and the White House were honorable, competent people, you’re in for a bit of a shock.

In a world marked by the effects of colonial displacements, slavery's auction block, and the modern observatory stance, can Christian theology adequately imagine racial reconciliation? What factors have created our society's racialized optic--a view by which nonwhite bodies are objectified, marginalized, and destroyed--and how might such a gaze be resisted? Is there hope for a church and academy marked by difference rather than assimilation? This book pursues these questions by surveying the works of Willie James Jennings and J. Kameron Carter, who investigate the genesis of the racial imagination to suggest a new path forward for Christian theology. Jennings and Carter both mount critiques of popular contemporary ways of theologically imagining Christian identity as a return to an ethic of virtue. Through fresh reads of both the "tradition" and liberation theology, these scholars point to the particular Jewish flesh of Jesus Christ as the ground for a new body politic. By drawing on a vast array of biblical, theological, historical, and sociological resources, including communal experiments in radical joining, A Theology of Race and Place builds upon their theological race theory by offering an ecclesiology of joining that resists the aesthetic hegemony of whiteness. .embed-container { position: relative; padding-bottom: 56.25%; height: 0; overflow: hidden; max-width: 100%; } .embed-container iframe, .embed-container object, .embed-container embed { position: absolute; top: 0; left: 0; width: 100%; height: 100%; }

This edited volume situates René Girard in relation to the Western philosophical tradition. Each chapter engages the French anthropologist in dialogue with a key figure from the history of Western philosophy, from Plato to Kierkegaard. The pivotal question of René Girard and the Western Philosophical Tradition revolves around Girard’s assertion, “Since the attempt to understand religion on the basis of philosophy has failed, we ought to try the reverse method and read philosophy in the light of religion.” Major philosophers influenced Girard and contributed valuable insights into questions of desire, religion, violence, and the sacred. At the same time, he felt that Western philosophy often, if not always, neglected the founding violence that lies at the origin of culture. This is the first collective scholarly effort at situating René Girard in relation to the Western philosophical tradition. Volume 1 features chapters on Plato, Augustine of Hippo, Niccolò Machiavelli, Thomas Hobbes, Blaise Pascal, Baruch Spinoza, Jean-Jacques Rousseau, Adam Smith, Immanuel Kant, Georg Wilhelm Friedrich Hegel, Friedrich Wilhelm Joseph Schelling, Alexis de Tocqueville, Søren Kierkegaard, and René Girard.

Cinematic Places is a guide to 25 essential cinematic destinations around the world, spanning different decades, directors and movie genres.