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Books on the topic 'Hierarchy of beliefs'
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1
Discrimination against atheists: A new legal hierarchy among religious beliefs. El Paso: LFB Scholarly Pub., 2011.
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2
Coward, John M. Remington’s Indian Illustrations. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040269.003.0008.
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This chapter examines the Indian illustrations of Frederic Remington, widely acclaimed today as the most famous Western illustrator and painter. Remington, who was too young to cover the major Indian wars, nevertheless created a number of significant Indian war images, including important but highly fictionalized Last Stand illustrations that shaped ideas about Indian fighting for several generations of Americans. Remington's Indian illustrations were clearly shaped by his belief in a racial hierarchy that placed whites atop the ladder of civilization. For Remington, Indians were a barbarous and inferior people doomed to disappear if they did not adopt civilized habits and beliefs. However, Remington was not absolute in his negative views of Indians; he praised Indian men for their fierceness and admired their bravery and masculine power. In short, Remington thought of Indian men as colorful, living symbols of a savage race and he was fascinated by their mysterious ways.
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Allen, Danielle, Paul Christesen, and Paul Millett. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190649890.003.0001.
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This introduction begins by exploring the methodological advances for historiography to be reaped from the oeuvre of Paul Cartledge. The focus is on putting thought and practice in relation to each other; linking ideas, discourse and concepts to structure, status, and hierarchy; deploying cross-context comparisons to bring to light the dynamic interaction between culture and power; and supplying the tools of pragmatism that enable us to see beliefs in action. The remainder of the introduction supplies brief summaries of each of the chapters that follow.
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Ezell, Margaret J. M. Human Nature and Divine: Spiritual Controversies over Toleration, Conformity, and Rational Christianity. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780191849572.003.0018.
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Prior to leaving the throne, King James had urged toleration and liberty of conscious for religious beliefs, especially for Catholics and dissenters. This was strongly resisted by the Anglican hierarchy and Whig party. On the arrival of William and Mary, ministers were again required to take an oath of loyalty; many refused, believing that their oath sworn to King James was still in force were called non-juring ministers and lost their clerical positions. John Locke argued for a rational Christianity, while others argued for a spiritual life based on direct revelation from God.
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Rhodes, R. A. W. On Greedy Institutions. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198786115.003.0008.
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This chapter is one of four case studies of an interpretive approach in action, this time informed by the genres of thought found in gender studies. It seeks to identify, map, and understand the ways in which the everyday beliefs and practices of British central government departments embed social constructions of masculinity and femininity. It draws on observational fieldwork and repeat interviews conducted between 2002 and 2004 to analyse the everyday practices of departmental courts. It argues that these courts have gendered practices and are ‘greedy institutions’. The chapter unpacks their practices of hierarchy, civility, rationality, gendered division of work, and long hours. It shows the persistence of inherited beliefs and everyday practices that maintain gender inequality at the apex of government. It argues that these practices have significant gender consequence; most notably women have few institutional options other than to ‘manage like men’.
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Heiner, Prof, Bielefeldt, Ghanea Nazila, Dr, and Wiener Michael, Dr. Part 1 Freedom of Religion or Belief, 1.2 Freedom from Coercion. Oxford University Press, 2016. http://dx.doi.org/10.1093/law/9780198703983.003.0004.
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This chapter addresses the relationship between article 18(2) and article 18(3) of the International Covenant on Civil and Political Rights (ICCPR). Article 18(2) states that no person shall be subject to coercion which would impair his or her freedom to have or to adopt a religion or belief of their choice. This provision for the forum internum does not allow for any compromise or limitation. By contrast, article 18(3) deals with possible limitations concerning manifestations of religion or belief in social life. However, the distinction in legal protection, as it is drawn between these two dimensions of freedom of religion or belief, should not be misconstrued as an abstract hierarchy or a fragmentation of two separate spheres. The unconditional prohibition of coercion in the forum internum enhances the status of freedom of religion or belief in all its dimensions.
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Pollack, Detlef, and Gergely Rosta. A Stronghold of Catholicism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198801665.003.0007.
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Compared to other Western European countries, Italy stands out in its rather high level of religiosity. Weekly church attendance has consistently exceeded the one third mark; confidence in the church has increased slightly; belief in God has remained at a high level; and belief in life after death, and in heaven and hell, has increased. The chapter investigates why both church practice and people’s ties to their faith have remained more or less stable since the 1980s. The shorthand answer is diversity in unity. Just as the Catholic movement is supported vertically by the high density of personnel and the developed institutional structures of the Catholic Church, so it is embedded horizontally in a climate of acceptance of Catholicism practised as a habit. At the same time, it is able to give mobilizing impulses both to the church hierarchy and its members.
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Fouracre, Paul. ‘Framing’ and Lighting. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198777601.003.0024.
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Chris Wickham’s majestic account of the transition from Ancient to Medieval worlds cannot be matched, but it can be complicated. It is, as he makes clear, a framework which others can fill out with more explicitly cultural, social, religious, and regional histories. This chapter attempts such a filling, one which may clarify, but also complicate, Chris’s narrative of the transition from a fiscal to a moral economy. It deals with the material consequences of belief, namely the belief that all churches should be provided with lights. This belief became widespread at just the time that olive oil production plummeted. Oil for lights became scarce and in relative terms increasingly expensive as cash supplies also dwindled. Wax, the alternative fuel, was more readily available but almost as expensive in the quantities required. It was thus only the major churches/monasteries and the magnate class who could afford to buy into this belief or cultural practice. The prestige that came from doing so served to consolidate the social hierarchy at a time of fiscal downturn. A complication is that this common need was met in different ways in different parts of Europe. Nevertheless, the fact that it had a broadly similar outcome is an important reaffirmation of the Wickham model.
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Choi, Mihwa. Ordering Society through Confucian Rituals. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190459765.003.0004.
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Sima Guang, leader of the faction advocating enhancement of bureaucratic power, authored a Confucian family ritual manual. He believed in the moral reformation of society through the dissemination of Confucian ritual norms and maintained that rituals were the locus in which the hierarchical social order could be manifested according to official rank. He especially objected to lavish burials performed by wealthy people in the belief that such burials implied a social imaginary of the wealthy where status could be improved by material investments in ritual performance. Sima Guang’s conception of ritual testifies to his vision of society or social imaginary in which official ranks are the fundamental basis of social hierarchy.
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Gamble, Ruth. Reincarnation in Tibetan Buddhism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190690779.001.0001.
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Reincarnation in Tibetan Buddhism examines how the third Karmapa hierarch, Rangjung Dorjé (1284–1339) transformed Buddhist belief about reincarnation into a Tibetan institution based on lineage. It surveys his life through the portal of his previously untranslated autobiographical stories and songs, which reveal the rudiments of the reincarnation tradition. They include Rangjung Dorjé’s synthesis of the first three Karmapas’ biographies and past-life stories (jātaka), upon which the later tradition was reliant. An analysis of these works shows how they used different strategies to authorize the Karmapas’ reincarnate status: they presented the Karmapa reincarnates as an extension of the Kagyü religious lineage, evoked well-known precedents of reincarnation, and highlighted the recognition they received from religious and secular hierarchs, including the Mongol emperor. This analysis also emphasizes the important role local communities played in maintaining the Karmapas’ institutions and explores how Rangjung Dorjé sought this support by living in the same sacred sites as his predecessors. Reincarnation in Tibetan Buddhism argues, furthermore, that all of these elements of the tradition worked together; the stories of the Karmapas’ lives enhanced Rangjung Dorjé’s authority, which helped to sanctify the sites in which he lived; this, in turn, elicited more support from local communities, who then continued to tell his multi-life narrative. At the beginning of Rangjung Dorjé’s life, no one had gone looking for a new Karmapa. But his skill in storytelling, together with the elite and community support that he cultivated during his life, meant that after he died, many expected his return.
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Manne, Kate. Exonerating Men. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190604981.003.0007.
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The flipside of misogyny’s punishment of women is exonerating the privileged men who engage in misogyny. This chapter canvasses this phenomenon, along with the flow of sympathy up the social hierarchy, away from the female victims of misogyny toward its (again, privileged) male perpetrators. This is dubbed “himpathy.” These phenomena are connected to epistemic injustice and epistemic oppression, theorized by Miranda Fricker and Kristie Dotson, among others. As a contrast with the much-discussed Isla Vista killings, the chapter considers the far less publicized case of the serial rapist police officer in Oklahoma City, who preyed on black women who had criminal records, in the belief that these women would have no legal recourse. This is an instance of systemic “misogynoir”—Moya Bailey’s term for the distinctive, in some ways sui generis form of misogyny to which black women in the United States are subject, given misogyny’s interaction with racism and white supremacy.
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SuÁRez, Isabel Carrera. Multicultural and Transnational Novels. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199679775.003.0027.
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This chapter examines the history of multicultural and transnational novels in Canada. Several decades after multiculturalism was established as a political structure and defining feature of the Canadian nation, the term is no longer appropriate to designate all writing outside the former Anglo-Protestant norm without evoking a hierarchy that belies Canadian self-definition, as sanctioned by the Multiculturalism Act of 1988. Canadian literature is therefore multicultural in its national dimension while, individually, authors and novels are Canadian. The term ‘transnational’, by contrast, raises altogether different questions, as it aims to transcend the nationalist project underpinning multiculturalism. The chapter first considers Canadian multicultural novels published during the period 1950–1970, a time of nation-building, before discussing the accelerated pace at which Canadian fiction began to evolve and diversify in the 1980s. It also analyses how the rhetoric of Canadianness changed in the 1980s and 1990s, embracing transnationalism and new intersectional theories of post-national and individual indentity.
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Cannell, Fenella. Latter-Day Saints and the Problem of Theology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797852.003.0015.
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This chapter reveals that contemporary American Latter-Day Saints lead lives shaped by a conscious, often partially conflicted, relationship to the authoritative teachings of their church hierarchy. This doctrine represents the power of present-day revelation channeled through the current Prophet; however, many Latter-Day Saints believe that prophets may also make human mistakes. For an important minority, including some feminist intellectuals, these tensions have been experienced as an attempt to prohibit the development of theology. The problematic status of Mormon theology may be one reason why many church members seek to reconcile doctrine with personal experience by means of narrative and autobiography, producing a culture of Mormon stories. This chapter considers how some Mormon feminist excommunicates attempted to project religious authenticity against the grain of the institution. Mormon ethnography thus provides an instance of the anthropological approach to theology as a lived category, including the contestation of the space for theology itself.
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Pulido, Elisa Eastwood. The Spiritual Evolution of Margarito Bautista. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.001.0001.
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A spiritual biography, this book chronicles the journey of Margarito Bautista (1878–1961) from Mormonism to the Third Convention, a Latter-day Saint (Mormon) splinter group he fomented in 1935–1936, to Colonia Industrial/Nueva Jerusalén, a polygamist utopia Bautista founded in 1947. It argues that Bautista embraced Mormon belief in indigenous exceptionalism in 1901 and rapidly rose through the ranks of Mormon priesthood until convinced that the Mormon hierarchy was not invested in the development of native American peoples, as promoted in the Church’s canon. This realization resulted in tensions over indigenous self-governance within the Church of Jesus Christ of Latter-day Saints (Mormon Church) and Bautista’s 1937 excommunication. The book contextualizes Bautista’s thought with a chapter on the spiritual conquest of Mexico in 1513 and another on the arrival of Mormons in Mexico. In addition to accounts of Bautista’s congregation-building on both sides of the U.S. border, this volume includes an examination of Bautista’s magnum opus, a 564-page tome hybridizing Aztec history and Book of Mormon narratives, and his prophetic plan for the recovery of indigenous authority in the Americas. Bautista’s excommunication catapulted him into his final spiritual career, that of a utopian founder. In the establishment of his colony, Bautista found a religious home, free from Euro-American oversight, where he implemented his prophetic plan for Mexico’s redemption. His plan included obedience to early Mormonism’s most stringent practices, polygamy and communalism. Bautista nonetheless hoped his community would provide a model for Mexicans willing to prepare the world for Christ’s millennial reign.
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Jacobs, Louis. Beyond Reasonable Doubt. Liverpool University Press, 1999. http://dx.doi.org/10.3828/liverpool/9781874774587.001.0001.
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More than forty years have passed since the author first put forward the argument that traditionally observant Jews have no reason to take issue with the results obtained by the historical critics in their investigation into the Bible and the other classical sources of Judaism. The author has argued that the traditional doctrine which claims that ‘the Torah is from Heaven’ can and should be maintained — provided that the word ‘from’ is understood in a non-fundamentalist way to denote that there is a human as well as a divine element in the Torah: God revealing His will not only to but through the Jewish people in their historical experiences as they reached out to Him. As a result of these views, which were first published in the still-controversial text We Have Reason to Believe, the Anglo-Jewish Orthodox hierarchy banned the author from serving as an Orthodox rabbi. This was the cause of the notorious ‘Jacobs affair’, which culminated in the creation of the New London Synagogue and, eventually, in the establishment of the Masorti movement in the UK with strong affinities with Conservative Judaism in the United States. This book examines afresh all the issues involved. It does so objectively, meeting the objections put forward by critics from the various trends within the Jewish world, both Orthodox and Reform, and inviting readers to follow the argument and make up their own minds.
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Academe Master Baiter: An Academic Book. North Carolina, USA: Pattern Books, 2018.
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