This new collection of challenging literary studies plays with a foundational definition of Western culture: the word become flesh. But the word become flesh is not, or no longer, a theological already-given. It is a millennial goal or telos toward which each text strives. Both witty and immensely erudite, Jacques Rancière leads the critical reader through a maze of arrivals toward the moment, perhaps always suspended, when the word finds its flesh. That is what he, a valiant and good-humored companion to these texts, goes questing for through seven essays examining a wide variety of familiar and unfamiliar works. A text is always a commencement, the word setting out on its excursions through the implausible vicissitudes of narrative and the bizarre phantasmagorias of imagery, Don Quixote's unsent letter reaching us through generous Balzac, lovely Rimbaud, demonic Althusser. The word is on its way to an incarnation that always lies ahead of the writer and the reader both, in this anguished democracy of language where the word is always taking on its flesh.

What happens when persons living in the womb are declared to be legal non-persons? What is transgenderism? And why are so many countries changing the meaning of words such as Female, Husband and Mother? The Flesh Made Word makes visible the invisible thread which connects a redefinition of legal marriage to transgenderism to abortion. In doing so it shows that when the physically impossible is made legally possible the effect is that the physically possible is made legally impossible. By examining the relationships between body, mind, language and law, we can come to see that behind the curtain of language our body has been ushered off the legal stage. For legal purposes we no longer have a sex. From here on in we have only a gender.

Since its coinage in a sixteenth-century translation of Leviticus, the term "scapegoat" has become widely used. A groundbreaking search for the origins of this expression, Flesh Becomes Word traces the scapegoat to its origins in Mesopotamian ritual across centuries of typological interpretation and religious reflection, to its first informal uses in the pornographic and plague literature of the 1600s, and finally into the modern era.

As the Christian doctrine of Incarnation asserts, “the Word became Flesh.” Yet, while this metaphor is grounded in Christian tradition, its varied functions far exceed any purely theological import. It speaks to the nature of God just as much as to the nature of language. In Philology of the Flesh, John T. Hamilton explores writing and reading practices that engage this notion in a range of poetic enterprises and theoretical reflections. By pressing the notion of philology as “love” (philia) for the “word” (logos), Hamilton’s readings investigate the breadth, depth, and limits of verbal styles that are irreducible to mere information. While a philologist of the body might understand words as corporeal vessels of core meaning, the philologist of the flesh, by focusing on the carnal qualities of language, resists taking words as mere containers. By examining a series of intellectual episodes—from the fifteenth-century Humanism of Lorenzo Valla to the poetry of Emily Dickinson, from Immanuel Kant and Johann Georg Hamann to Friedrich Nietzsche, Franz Kafka, and Paul Celan—Philology of the Flesh considers the far-reaching ramifications of the incarnational metaphor, insisting on the inseparability of form and content, an insistence that allows us to rethink our relation to the concrete languages in which we think and live.

This updated classic contains 364 daily devotionals revolving around "And the Word became flesh" (John 1:14) and its meaning for a transformed life. From his wide experience with world religions and contact with believers across the globe, E. Stanley Jones explains the difference between Christianity (in which God reaches toward humanity through Jesus Christ) and other faiths (in which humanity reaches toward God in various ways). Includes: Daily scripture reading, commentary, a prayer and affirmation for each day. Discussion guide for 52 weeks with several questions for reflection and conversation Scripture index Topical index E. Stanley Jones (1884-1973) was perhaps the most widely known and admired Christian evangelist of his time. He spent a lifetime in missionary work in India, Japan, and other countries, and touched many more lives through his writings. Praise for the original volume: "...goes to the heart of the matter, for it deals with that which makes the Christian religion unique and enduring among all religions: God becoming man, a religion rooted and grounded in human history." --Kirkus "Characteristically always spiritually motivated and down to the very hear of life itself." --Christian Herald

During the early nineteenth century, schools for the deaf appeared in the United States for the first time. These schools were committed to the use of the sign language to educate deaf students. Manual education made the growth of the deaf community possible, for it gathered deaf people together in sizable numbers for the first time in American history. It also fueled the emergence of Deaf culture, as the schools became agents of cultural transformations. Just as the Deaf community began to be recognized as a minority culture, in the 1850s, a powerful movement arose to undo it, namely oral education. Advocates of oral education, deeply influenced by the writings of public school pioneer Horace Mann, argued that deaf students should stop signing and should start speaking in the hope that the Deaf community would be abandoned, and its language and culture would vanish. In this revisionist history, Words Made Flesh explores the educational battles of the nineteenth century from both hearing and deaf points of view. It places the growth of the Deaf community at the heart of the story of deaf education and explains how the unexpected emergence of Deafness provoked the pedagogical battles that dominated the field of deaf education in the nineteenth century, and still reverberate today.