By Jennifer L. Koosed
What does it suggest, and what should still it suggest to be human?
In this choice of essays, students position the philosophies and theories of animal stories and posthumanism into dialog with bible study. Authors go and disrupt barriers and different types via shut readings of news the place the human physique is invaded, possessed, or pushed mad. Articles discover the ethics of the human use of animals and the biblical contributions to the query. different essays use just like lions animals that seem not just within the wild, but in addition within the Bible, historic close to jap texts, and philosophy to demonstrate the aptitude those theories current for college students of the Bible. participants George Aichele, Denise Kimber Buell, Benjamin H. Dunning, Heidi Epstein, Rhiannon Graybill, Jennifer L. Koosed, Eric Daryl Meyer, Stephen D. Moore, Hugh Pyper, Robert Paul Seesengood, Yvonne Sherwood, Ken Stone, and Hannah M. Strømmen current an open invitation for extra paintings within the box of posthumanism.
- Coverage of texts that discover the bounds among animal, human, and divinity
- Discussion of the time period posthumanism and the way it applies to biblical studies
- Essays have interaction Derrida, Foucault, Wolfe, Lacan, i ek, Singer, Haraway, and others
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Extra info for The Bible and Posthumanism
In the final section, I turn to a path-not-taken in religious studies from the nineteenth and early twentieth centuries to highlight an alternative approach to agency in the history of New Testament and early Christian studies. Spiritualist biblical interpreters, in part because of the high value placed on “mediums” for spirit communication, offer quite a different way of interpreting spirit possession and exorcism than became standard in historical criticism. Reconsidering Possession and Exorcism What I am suggesting we can accomplish by attention to what haunts closely complements the approaches advanced by feminist and other liberationist theologians and biblical scholars whose visions for the future may be linked with re-visions of suppressed, marginalized perspectives and agents based on our readings of ancient sources.
Genesis 1–11. Translated by John J. Scullion. Continental Commentary. Minneapolis: Fortress. Wolfe, Cary. 2008. Zoontologies. New York: Columbia University Press. Hauntology Meets Posthumanism: Some Payoffs for Biblical Studies*1 Denise Kimber Buell Haunting can quickly become a loose term for everything: what doesn’t sound sexier when described as “haunting”? , Wolfreys 2002, esp. ix–xiv); biblical texts haunt with their overflowing potential for being activated and materialized in different ways: Matthew as the quintessential Catholic Gospel, yet also a Jewish Gospel; the Fourth Gospel encrypts Sophia traditions under the sign of the Logos and is the Gospel that has become the poster child for Christian claims to exclusivity—no one comes to the father but through me—but haunted by its status as the apparent favorite of the elusive so-called gnostics; and of course there are Paul’s writings, the radical Jew haunting the “second founder” of Christianity, but also the resource for recent Continental articulations of radical democracy haunted by Corinthian women’s expression of the spirit in ways apparently too free for the great man.
New York: Fordham University Press. ———. 2009. Beast and the Sovereign Volume 1. Edited by Michel Lisse, Marie-Louise Mallet, and Ginette Michaud. Translated by Geoffrey Bennington. Chicago: University of Chicago Press. Fellenz, Marc. 2007. The Moral Menagerie: Philosophy and Animal Rights. Urbana: University of Illinois Press. Humphreys, W. Lee. 2001. The Character of God in the Book of Genesis: A Narrative Appraisal. Louisville: Westminster John Knox. 28 The Bible and Posthumanism Levinas, Emmanuel.