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-1-78093-636-9. Seales, Chad E. Performing Religion in a Southern Town: The Secular Spectacle , Oxford: Oxford University Press, 2013, xi + 238 p., isbn 978-0-19-986028-9. Xygalatas Dimitris and William W. McCorkle Jr. (eds.). Mental Culture: Classical Social Theory and the Cognitive Science of Religion

Asbjørn Dyrendal

almost all of the “violence” is symbolic, in the shape of art, spectacle, and discursive practice. He is not alone in stretching the anthology’s concept of “violence” further than the physical. More contributions concern a discourse around violence. Some address the potential for unleashing violence that

Study of Religion. A Selection of Critical Readings—Belmont, CA, Wadsworth, Thomson, 2003, 602 p., ISBN 0–534–53474–0 (pbk.). Burris, John P., Exhibiting Religion. Colonialism and Spectacle at Interna- tional Expositions 1851–1893—Charlottesville and London, University Press of Virginia, 2001, 211 p

H. Byron Earhart

spectacle" was carried out as a Shitgend5 trial. That is, the criminal was executed and given last rites by the local "mountain" of which he was a member. All the yamabushi of that "mountain" put on their ritual robes, gathered at a specified time, and after reading appropriate scriptures, the criminal was

Philippe Bornet

, Klaus Peter (ed.), The Games of Gods and Man: Essays in Play and Performance , Hamburg: Lit, 1997; McAloon, John (ed.), Rite, Drama, Festival, Spectacle: Rehearsals toward a Theory of Cultural Performance , Philadelphia: Institute for the Study of Human Issues, 1984; McClymond, Katherine, Ritual Gone

Carlo Diano

raison et par l'habitude, rdâche sa surveillance sur cette partie plenreuse, sous pr6texte que ce sont les malheurs d'autrui qu'elle se donne en spectacle, et qu'il n'y a pas de honte pour elle d'applaudir et de compatir (£xeeiv) aux larmes qu'un autre qui se dit homme de bien repand mal ? propos, qu

Thomas G. Goman and Ronald S. Laura

ultimately attained a very desireable and." Numerous other pas- sages show the same emphasis on number and spectacle rather than understanding, 55) and it seems reasonable to assume that the reform hypothesized for the Upanisadic thinkers was somewhat less than universal, even among the literati, even though

Richard L. Gordon

virtually no evidence, and which was ill-suited to his equal insistence on emotionality and spectacle. He needed to find “moral progress,” however, if he was to use les religions orientales as a hinge between pagan ritualism and Christian ethical interiority, which was his main claim to originality

Christoph Jedan

reason and intelligence. As the wise man gazes upon this spectacle and looks upward or rather looks round upon all the parts and regions of the universe, with what calmness of soul he turns again to reflect upon human affairs and what used to be nearer to him! ( Haec ille intuens atque suspicions vel

Tatjana Elizarenkova

sons staged the drama to the accompaniment of songs and music. On Brahman's instructions this was done on the day of the festival of Indra's banner. The spectacle consisted in a blessing of the audience and the representation of the victory of the gods over the Asuras. From this mythological story