Alma Lanser-van der Velde
This paper raises important questions about religious education by parents in the family. The central question is what parents themselves believe and how they can pass on/explain religious notions to their children. Inspired by Newburger, a process orientation or interactional parental orientation is preferred. Parent and child grow in their roles, and parents look for a balance between their own needs and those of the child, so justice is done to both. The quality and success of religious education seem to depend on the ability of parents to explain to their children why and how religion has meaning for their own lives. Before a parent or a teacher can attempt to pass on traditional religion to the next generation in a way that helps them to live peacefully in a pluralistic society, parents and teachers have to reinterpret and revitalize their own religious education.
Evil is like the romantic "sublime": it is beyond the limit, beyond the range and limits within which human nature can cope with reality and find balance. Evil generates a disproportionate lack of human balance. But the responses it evokes are disproportionate as well. They have been contaminated by the disproportionality evil brings about. The evil to which Hamlet is exposed in Shakespeare's Hamlet consists of fratricide, illegitimate succession, and incest. The coping strategy Hamlet is expected to practice is revenge. Does revenge represent a coping strategy that has the potential to balance the political, social, moral, and psychological wrong brought about by human evil? Shakespeare's work, and Hamlet in particular, tells the story of evil's complexities. Twelve literary critics will shed their light on Shakespeare's sense of tragic revenge.
The Judaeo-Arabic Translation and Commentary of Saadia Gaon on the Book of Esther
Michael G. Wechsler
in which there are loose boundaries between present generation and ancestors, living and dead, past and future. Bambara, who identi es herself as a Pan-Africanist (Hull 229), states her belief that wellness can only come when a balance with the ancestors is restored: “We don’t call upon those
ght against racism were to be found among the “profoundly Chris- tian groups”. 41 In that view, France took up the dimension of a Chris- tian civilisation, rooted in its Mediterranean origins, made up of ‘races’ as di V erent as similar, one that has always inspired wisdom, balance and moderation. And
civilization cutting across continents” (7). Most interestingly, Mukherjee draws on the work of Darshan Perusek to point to “the new shift in the balance of trade between First World and Third World . . . in which the most exciting new literature is emerging from the erst- while colonies while the most
-glass of “America” has been manipulated both internally and externally. The politics of Japaneseness A closer examination of the Nihonjin-ron in the post-war era reveals a balance between claims of Japanese inferiority to the West and of supe- riority to it (e.g. Sugimoto and Mouer 1982; Befu and Mannari
Heidi Hobbs and Harry Chernotsky
system that is emerging depends on three balances: the traditional relationship of nation-states to one another; secondly, the relationship of nation-states to global markets; nally, and perhaps most importantly, the relationship of nation-states to subnational actors and even individuals. To further
Hermeneutics between Word and Image, with Broomberg and Chanarin’s Holy Bible
generally, and Broomberg and Chanarin specifically, to claim that an indeterminate hermeneutics has only this cerebral balancing act in mind. In my opinion, the cultural freight of the Bible-object, together with the expressed intentional reading by Broomberg and Chanarin, results in the texts’ repeated