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Journal articles on the topic 'Faithless'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Jennings, Kate. "Faithless Moon." Hudson Review 40, no. 3 (1987): 394. http://dx.doi.org/10.2307/3851449.

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2

Berg, Rick. "Literature's Faithless Other." Pacific Coast Philology 33, no. 2 (1998): 99. http://dx.doi.org/10.2307/1316838.

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3

Knudsen, James, and Joyce Carol Oates. "Faithless: Tales of Transgression." World Literature Today 76, no. 3/4 (2002): 92. http://dx.doi.org/10.2307/40157626.

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4

Cohen, Lloyd R. "UNOS: The Faithless Trustee." American Journal of Bioethics 5, no. 4 (2005): 13–14. http://dx.doi.org/10.1080/15265160500193750.

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5

Brad Johnson. "Faithless and Virtue-less Night." Antioch Review 73, no. 4 (2015): 654. http://dx.doi.org/10.7723/antiochreview.73.4.0654.

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6

Dunnington, Kent. "The Faith of the Faithless." Political Theology 13, no. 6 (2012): 789–91. http://dx.doi.org/10.1558/poth.v13i6.789.

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7

Curzer, Howard J. "Abraham, the Faithless Moral Superhero." Philosophy and Literature 31, no. 2 (2007): 344–61. http://dx.doi.org/10.1353/phl.2007.0024.

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8

Kettell, Steven. "Faithless: The politics of new atheism." Secularism and Nonreligion 2 (November 21, 2013): 61. http://dx.doi.org/10.5334/snr.al.

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9

Fritz, Peter Joseph. "Speculative Realism and Theology - or, Faithless Fideism." Heythrop Journal 59, no. 2 (2018): 290–94. http://dx.doi.org/10.1111/heyj.12837.

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10

Armitage, Duane. "Simon Critchley's Faithless Faith: A Kierkegaardian-Heideggerian Critique." Heythrop Journal 58, no. 4 (2015): 626–35. http://dx.doi.org/10.1111/heyj.12283.

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11

Fuchs, Barbara. "Faithless Empires: Pirates, Renegadoes, and the English Nation." ELH 67, no. 1 (2000): 45–69. http://dx.doi.org/10.1353/elh.2000.0002.

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Edgecombe, Rodney Stenning. "Ransom's CAPTAIN CARPENTER and Hood's FAITHLESS NELLY GRAY." Explicator 58, no. 3 (2000): 154–55. http://dx.doi.org/10.1080/00144940009595970.

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13

Léger. "Faithless Sight: Haiti in the Kingdom of This World." Research in African Literatures 45, no. 1 (2014): 85. http://dx.doi.org/10.2979/reseafrilite.45.1.85.

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14

Fagenblat, M. "The Faith of the Faithless: Experiments in Political Theology." Common Knowledge 19, no. 3 (2013): 565–66. http://dx.doi.org/10.1215/0961754x-2281945.

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15

Gervais, Will M. "Finding the Faithless: Perceived Atheist Prevalence Reduces Anti-Atheist Prejudice." Personality and Social Psychology Bulletin 37, no. 4 (2011): 543–56. http://dx.doi.org/10.1177/0146167211399583.

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16

Forman, Michael. "Simon Critchley, The Faith of the Faithless: Experiments in Political Theology." New Political Science 36, no. 1 (2014): 115–18. http://dx.doi.org/10.1080/07393148.2013.859904.

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17

Bucknell, Brad, Brad Bucknell, Linda Hutcheon, and Linda Hutcheon. "Faith in the Faithless: An Inter(re)view with Linda Hutcheon." ESC: English Studies in Canada 32, no. 2 (2008): 157–71. http://dx.doi.org/10.1353/esc.2007.0074.

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18

Vetlesen, Arne Johan. "Simon Critchley: The Faith of the Faithless. Experiments in Political Theology." Agora 30, no. 02-03 (2012): 333–47. http://dx.doi.org/10.18261/issn1500-1571-2012-02-03-15.

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19

Rush, David. "Faith of the Faithless: Experiments in Political Theology/Why Marx Was Right." Textual Practice 27, no. 2 (2013): 338–42. http://dx.doi.org/10.1080/0950236x.2013.756194.

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20

Leebaw, Bronwyn. "Justice and the faithless: The demand for disobedience in international criminal law." European Journal of International Relations 24, no. 2 (2017): 344–66. http://dx.doi.org/10.1177/1354066117715899.

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How is disobedience required under international criminal law? How do war crimes trials demand and seek to cultivate disobedience as a response to atrocity? It is widely recognized that international law may require disobedience as a response to domestic authorities that order or legalize war crimes, yet this obligation to disobey is commonly conceptualized as a kind of byproduct of efforts to establish compliance with international norms. Drawing on empirical and theoretical scholarship analyzing “crimes of obedience,” this article investigates the demand for disobedience as articulated in in

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21

Hibbs, Thomas. "Late Bergman: The Lived Experience of the Absence of God in Faithless and Saraband." Religions 7, no. 12 (2016): 147. http://dx.doi.org/10.3390/rel7120147.

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22

Hoyos, B. D. "A Forgotten Roman Historian: L. Arruntius and the ‘True’ Causes of the First Punic War." Antichthon 23 (1989): 51–66. http://dx.doi.org/10.1017/s0066477400003683.

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Ancient historians offered various explanations for the war that broke out in 264 B.C. For Polybius a century later it was the Roman’s first step outside Italy in a drive to world hegemony; also a properly defensive counter to a looming Carthaginian threat to Italy. Much of later Roman historical tradition lauded it as due to piousfidestowards a hapless ally, the ex-Italian Mamertines of Messana, under siege by Punic and Syracusan foes. That, it seems, was already the Roman line in 264 itself. At all events we find King Hiero of Syracuse chiding them then for ‘chattering aboutfides’ even as th

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23

Conley, Joseph. "Word about Recent Book: III. Historical-Theological Studies: Faith of the Faithless: Experiments in Political Theology." Review & Expositor 110, no. 1 (2013): 147–49. http://dx.doi.org/10.1177/003463731311000118.

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24

Heavey, Katherine. "Aphra Behn's Oenone to Paris: Ovidian Paraphrase by Women Writers." Translation and Literature 23, no. 3 (2014): 303–20. http://dx.doi.org/10.3366/tal.2014.0161.

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This article examines Aphra Behn's translation of Ovid's Heroides 5, demonstrating how her version, a contribution to the Dryden/Tonson collection Ovid's Epistles (1680), augments and alters its original with two different but complementary intentions. Behn's departures from Ovid (and, more importantly, from the earlier English translations that she may have relied on) often reflect her support for James, Duke of York during the Exclusion Crisis, and her disapproval of the King's illegitimate son, James, Duke of Monmouth, who is figured as the faithless Trojan prince Paris. Simultaneously, Beh

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25

Gruber, Robert, and James Molloy. "The Faithless Employee: A Case Involving the Legal and Accounting Issues Associated with Employee Theft of Company Funds." College Teaching Methods & Styles Journal (CTMS) 1, no. 1 (2011): 71. http://dx.doi.org/10.19030/ctms.v1i1.5221.

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This case explores the areas of public accounting/auditing and business law as they relate to the conduct of an employee who intentionally and unlawfully obtains, and, negotiates for his own benefit, his employers negotiable instruments (checks). In particular, this case involves an accountant who unlawfully acquired negotiable instruments, purportedly drawn by the employer and made payable to the accountant as a result of the accountants improper use of his employers computerized accounting system. Because of his position, his knowledge of the system, and the lack of proper accounting control

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26

Rosen, Ilana. "The Representation of Jews in Nineteenth- and Twentieth-Century Hungarian Proverb Collections." Hungarian Cultural Studies 10 (September 6, 2017): 68–80. http://dx.doi.org/10.5195/ahea.2017.280.

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Proverbs are concise formulations of folk wisdom and as such, when seen in masses, they may well express the spirit of their time and place. In Hungarian proverbial lore Jews figure prominently in nineteenth-century proverb collections but fade out of such collections as of the mid-twentieth century. In the nineteenth-century proverb collections Jews are invariably portrayed as faithless, dishonest, greedy, physically weak and unattractive. Largely, this portrayal as well as the dynamics of the earlier presence of Jews versus their later disappearance from Hungarian proverb collections match t

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27

MacWilliam, Stuart. "QUEERING JEREMIAH." Biblical Interpretation 10, no. 4 (2002): 384–404. http://dx.doi.org/10.1163/15685150260340752.

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AbstractSome criticism of queer theory has centred on its alleged ahistoricity in its treatment of historical texts and on its damage to the liberationist efforts of the identity-based feminist and lesbian and gay movements. This paper argues for queer theory's survival as both a valid academic methodological position, and an alternative liberationist approach to issues of gender and sexuality. Queer theory is then applied to the marriage metaphor in Jeremiah chs. 2–3. Recent feminist critiques of the prophetic use of the metaphor postulate a dichotomy between male and female readers' response

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28

Ziegler, Philip G. "Insomnolent Anathemas." Theology Today 75, no. 3 (2018): 391–98. http://dx.doi.org/10.1177/0040573618793590.

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Over several decades during the second half of the last century, the Romanian-born Parisian intellectual E. M. Cioran penned a series of uneasy works whose despondent obsession with God is matched only by their utter disavowal of the reality of the divine. Wrestling pessimistically with nihilism in a world forged by chronic insomnia, illness, nicotine, and despair, Cioran confronts the theologian with a particularly radical articulation of unbelief hard-won at the “verge of existence,” and existence suffered as an “accident of God.” This short article explores the form and substance of Cioran’

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29

Strunk, Nathan R. "The Faith of the Faithless: Experiments in Political Theology. - By Simon Critchley. New York: Verso, 2012. Pp. 291. $15.95." Religious Studies Review 39, no. 3 (2013): 154–55. http://dx.doi.org/10.1111/rsr.12052_6.

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30

Littlewood, Roland. "An indigenous conceptualization of reactive depression in Trinidad." Psychological Medicine 15, no. 2 (1985): 275–81. http://dx.doi.org/10.1017/s0033291700023552.

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SynopsisWhile depressive reactions appear to be universal, until recently they have seldom been described outside Europe, probably because of their lack of exotic salience, but also because they are seldom identified locally as distinct entities. Where it occurs, such an identification reflects a local preference for the articulation of individual psychological notions, rather than universal moral imperatives. While the symptoms of reactive depression are recognized in rural Trinidad as a common experience, but not especially remarked, they are also identified by Afro-Caribbeans as a specific

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31

Carter, James. "The Faith of The Faithless: Experiments in Political Theology. By SimonCritchley. (London & New York: Verso, 2012. Pp. 302pp. Price £16.99 hb.)." Philosophical Quarterly 63, no. 252 (2013): 618–21. http://dx.doi.org/10.1111/1467-9213.12022.

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32

Tracy, James D. "Asian Despotism? Mughal Government as Seen From the Dutch East India Company Factory in Surat." Journal of Early Modern History 3, no. 3 (1999): 256–80. http://dx.doi.org/10.1163/157006599x00260.

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AbstractIn the current debate about early modern European perceptions of Asia, the rich documentation produced by the Dutch East India Company has been largely overlooked. The Surat factory, whose correspondence is extant from 1636, was in close connection with the centers of Mughal authority, and the factory here, unlike in some other Dutch outposts, was never allowed to be transformed into a fortified enclosure from which the "hatmen" could challenge the agents of the state with impunity. In published accounts of Asian government, including those written in Dutch, "despots" held sway over la

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33

Hadiyanto, Andy. "Berbagai Pembacaan al-Qurâ€™an Kontemporer." Jurnal Online Studi Al-Qur'an 11, no. 1 (2015): 1–23. http://dx.doi.org/10.21009/jsq.011.1.01.

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The different interpretations of the holy texts of the Qur'an further broaden the horizon of Muslim understanding of the content of God's messages on the one hand. But on the other hand, the greater the interpretation if not accompanied by an attitude of openness will lead to idiologization (talwiin) to certain understandings arising from that interpretation. Such an idiologisation will elicit a blind and faithless fanatic attitude in religion. Violence in the name of religion and the various conflicts among fellow Muslims recorded in the history of Islam from the past until now is concrete ev

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34

Noonan, J. D. "Mettius Fufetius in Livy." Classical Antiquity 25, no. 2 (2006): 327–49. http://dx.doi.org/10.1525/ca.2006.25.2.327.

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Abstract This essay makes the case that Livy's version of the tale of Mettius Fufetius transmits certain facts that relate to inherited ritual practices (horse-sacrifice among them) along with formulas used in early law and diplomacy. Although the author may not be fully aware of the original meaning of all he is handing down (e.g., the etymology of mitis) because he has simply taken materials from his sources without much critical investigation, the traditional elements are important to him because they seem to authenticate this legend about the reign of Tullus Hostilius. For the moralizing h

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35

Brooks, Marc. "Strauss and Hofmannsthal's Arabella and the Resacralization of the Operatic Tradition." 19th-Century Music 38, no. 3 (2015): 272–301. http://dx.doi.org/10.1525/ncm.2015.38.3.272.

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Abstract The obvious debt that Strauss's operas owe to Wagner often led early critics to view their conspicuous lack of spiritual depth as an unintentional failure. Recent commentators such as Charles Youmans, Leon Botstein, and Michael Walter have rightly characterized this feature as a conscious Nietzschean strategy calculated to avoid or ironize metaphysical tropes. Following the critique of the concept of “secularization” by Jürgen Habermas and Charles Taylor, however, I wish to complicate this newer interpretation by arguing that Strauss's operas do not represent the point in music histor

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36

Tomorug-Znaienko, Myroslava. "Restoration of the Self through History and Myth in Lina Kostenko’s “Marusia Churai”." Слово і Час, no. 6 (June 21, 2019): 39–45. http://dx.doi.org/10.33608/0236-1477.2019.06.39-45.

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The paper analyzes Lina Kostenko’s historical novel in verse portraying the life of the 17th century Ukrainian minstrel poet Marusia Churai, condemned to death for poisoning her faithless lover. This work, which grows out of Kostenko’s individualized mythical perception of Marusia Churai legend, represents a unique individual construct in which the heroines’ quest for self-realization is kept in tune with the same yearning of the poetess herself; the author’s attitude towards the myth resembles the heroine’s relations with history. The narrative mode of the novel functions mainly in three aspe

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37

Marin, Juan. "Annihilation and Deification in Beguine Theology and Marguerite Porete's Mirror of Simple Souls." Harvard Theological Review 103, no. 1 (2010): 89–109. http://dx.doi.org/10.1017/s0017816009990320.

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In 1309 ecclesiastical leaders condemned as heresy Marguerite Porete's rejection of moral duty, her doctrine that “the annihilated soul is freed from the virtues.”1 They also condemned her book, the Mirror of Simple Souls, which includes doctrines associated decades earlier with a “new spirit” heresy spreading “blasphemies” such as that “a person can become God” because “a soul united to God is made divine.”2 In his study, The Heresy of the Free Spirit, Robert E. Lerner identifies these two doctrines of annihilation and deification as characteristic of the “free spirit” heresy condemned at the

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38

Hudson, Jared M. "THE EMPIRE IN THE EPITOME: FLORUS AND THE CONQUEST OF HISTORIOGRAPHY." Ramus 48, no. 01 (2019): 54–81. http://dx.doi.org/10.1017/rmu.2019.9.

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Sorting out just what Florus’ condensed work of history is has proved a significant impediment to an understanding of what it might mean. F.R.D. Goodyear's terse précis of Florus ‘The historian’—carefully decoupled from ‘The orator’ and ‘The poet’—in the Cambridge History of Classical Literature begins tellingly: ‘Florus’ outline of Roman history, ending with Augustus, was in late antiquity inaccurately described as an epitome of Livy.’ This is accurate enough. Despite the transmitted title, Epitoma(e) de Tito Liuio (also Bellorum omnium annorum septingentorum libri n. duo), Florus’ work is no

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39

Jones, Justin. "Islam at Home: Religion, Piety and Private Space in Muslim India and Victorian Britain,c. 1850–1905." Studies in Church History 50 (2014): 378–404. http://dx.doi.org/10.1017/s0424208400001856.

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Allegiance is due, under God, to the head of the family from his dependents, as to a king; and though I confess with shame that I have been a weak and faithless ruler hitherto, the time has come for me to exert my authority in removing the abuses which I have allowed to creep into my jurisdiction … I have been close to death, and have realised that sooner or later I must give account to God not only for myself but for my family.In a bleak and diseased Delhi, sometime after the wanton British decimation of the city in the wake of the 1857 rebellion, a Muslim nobleman by the name of Nasuh succum

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40

Boyle, A. J. "Introduction: Medea in Greece and Rome." Ramus 41, no. 1-2 (2012): 1–32. http://dx.doi.org/10.1017/s0048671x00000230.

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Few mythic narratives of the ancient world are more famous than the story of the Colchian princess/sorceress who betrayed her father and family for love of a foreign adventurer and who, when abandoned for another woman, killed in revenge both her rival and her children. Many critics have observed the complexities and contradictions of the Medea figure—naive princess, knowing witch, faithless and devoted daughter, frightened exile, marginalised alien, displaced traitor to family and state, helper-maiden, abandoned wife, vengeful lover, caring and filicidal mother, loving and fratricidal sister,

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41

Williams, Gareth. "Medea in Metamorphoses 7: Magic, Moreness and the Maivs Opvs." Ramus 41, no. 1-2 (2012): 49–70. http://dx.doi.org/10.1017/s0048671x00000254.

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It is now widely recognised that Medea's last words in her elegiac letter to Jason, Heroides 12, combine the terrible foreshadowing of infanticide with a telling metapoetic signature:quo feret ira, sequar! facti fortasse pigebit;et piget infido consuluisse uiro.uiderit ista deus, qui nunc mea pectora uersat!nescioquid certe mens mea maius agit.(Ov. Her. 12.209-12)Where my anger leads, I'll follow. Perhaps I'll regret my deed—as I regret the attention I paid to my faithless husband.Be that the concern of the god who now goads my breast!Certainly, something greater is stirring in my mind!Ovid po

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42

Whittington, Keith E. "The Vexing Problem of Faithless Electors." SSRN Electronic Journal, 2020. http://dx.doi.org/10.2139/ssrn.3667886.

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43

Zucker, David J. "Jephthah: Faithful Fighter; Faithless Father Ancient and Contemporary Views." Biblical Theology Bulletin: Journal of Bible and Culture, July 5, 2021, 014610792110187. http://dx.doi.org/10.1177/01461079211018763.

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Jephthah (Judges 11–12) is the eighth of the twelve charismatic/military leaders in the book of Judges. Prior to a crucial battle he vows that if he is successful and returns safely “then the one who comes out of the doors of my house to meet me … shall be offered up by me as a burnt offering to yhwh” (Judg 11:31). It is difficult to know what Jephthah means by these words. The Hebrew verb used ( ha-yotzey) in this context could mean equally “the one that comes out,” “whatever comes out,” or “whoever comes out.” In the event it is his only child, a daughter who greets him. Jephthah feels unabl

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44

Creighton, Tyler. "The Constitutional Case for State Power to Eliminate Faithless Electors." SSRN Electronic Journal, 2020. http://dx.doi.org/10.2139/ssrn.3559642.

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45

"REVERSAL, RECIDIVISM AND REWARD IN 3 MACCABEES: STRUCTURE AND PURPOSE." Journal for the Study of Judaism 34, no. 1 (2003): 39–51. http://dx.doi.org/10.1163/157006303321043156.

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AbstractThis paper uses the literary phenomenon of reversal (peripeteia) to explore the purpose of 3 Maccabees. The peripeteia and its attendant reversals receive such emphasis that they produce a tableau resembling scenes of final judgement. They have, moreover, functions similar to those of final judgement scenarios, consoling the faithful and threatening the faithless. The presence of these features indicates that the purpose of 3 Maccabees is to promote orthopraxy within the expatriate community.

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46

Cahn, Naomi R. "Faithless Wives and Lazy Husbands: Gender Norms in Nineteenth Century Divorce Law." SSRN Electronic Journal, 2001. http://dx.doi.org/10.2139/ssrn.266477.

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47

Sullivan, Charles A. "Mastering the Faithless Servant? Reconciling Employment Law, Contract Law, and Fiduciary Duty." SSRN Electronic Journal, 2011. http://dx.doi.org/10.2139/ssrn.1777082.

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48

Malan, Jannie. "FAITHLESS FEAR OR FEARLESS FAITH? OUR ORIENTATION IN A MULTI-RELIGIOUS CONTEXT." Scriptura 60 (2019). http://dx.doi.org/10.7833/60-0-1486.

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49

"Presidential electors and the Electoral College: an examination of lobbying, wavering electors, and campaigns for faithless votes." Choice Reviews Online 50, no. 05 (2013): 50–2932. http://dx.doi.org/10.5860/choice.50-2932.

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50

"INTRODUCTION." Camden Fifth Series 44 (December 2013): 1–45. http://dx.doi.org/10.1017/s0960116313000201.

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Lady Anne Bacon (c.1528–1610) was a woman who inspired strong emotion in her own lifetime. As a girl, she was praised as a ‘verteouse meyden’ for her religious translations, while a rejected suitor condemned her as faithless as an ancient Greek temptress. The Spanish ambassador reported home that, as a married woman, she was a tiresomely learned lady, whereas her husband celebrated the time they spent reading classical literature together. During her widowhood, she was ‘beloved’ of the godly preachers surrounding her in Hertfordshire; Godfrey Goodman, later bishop of Gloucester, instead argued

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