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Journal articles on the topic 'Manichaeism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Han, Jae Hee. "Mani and the Myth of the Perpetual Foreigner." Journal of Early Christian Studies 32, no. 4 (2024): 605–34. https://doi.org/10.1353/earl.2024.a947489.

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Abstract: This article argues that the presumed distinction between Christianity and Manichaeism among some scholars of early Christianity replicates an Orientalist fantasy that divides the world into West and East. In this discourse, West and East do not designate relative locations as a matter of convention, but function in an interested way to excise Manichaeism from Christianity. To make this argument, this article traces the persistent surfacing of the West/East binary in a number of academic works about Manichaeism, especially by Arthur Vööbus, Peter Brown, book reviews on Manichaean top

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2

Vanspauwen, Aäron. "Evodio de Uzalis y el desarrollo del maniqueísmo en la provincia romana del norte de África." Augustinus 69, no. 1 (2024): 193–211. http://dx.doi.org/10.5840/augustinus202469272/27310.

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This article examines part of the development of North African Manichaeism, with a specific focus on Aduersus Manichaeos, an anti-Manichaean tretaise attributed to Evodius of Uzalis. Evodius, a friend of Augustine of Hippo, probably wrote Aduersus Manichaeos in the years 425. The treatise constitutes an important source on North African Manichaeism, written two decades after the major anti-Manichaean works of Augustine. A preliminary section discusses Evodius’ sources. Unlike Augustine he was not a former member of the Manichaean movement, and his Adversus Manichaeos lacks the insiders’ knowle

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3

Кalikov, R. К. "Manichaeism in the Uyghur written monuments." Turkic Studies Journal 4, no. 4 (2022): 51–62. http://dx.doi.org/10.32523/2664-5157-2022-4-51-62.

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The article is devoted to the study of Manichaeism in Uyghur written monuments. Manichaeism is a religious belief that emerged in the Middle East in the 3rd century AD. Manichaeism contained Zoroastrian, Christian, Judaic, Mithraic and Buddhist elements. However, it is a holistic, complex religious system based on the dualistic philosophy of the struggle between good and evil, darkness and light, bright and dark. After the demise of the Old Turkic Khaganates, the Uyghur Begyu Khagan made Manichaeism the state religion of the Uyghur Khaganate. One of the reasons for the adoption of Manichaeism

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4

Campbell, Austin L. "Medical Manichaeism." Journal of Religious Ethics 41, no. 2 (2013): 310–31. http://dx.doi.org/10.1111/jore.12015.

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5

Van Oort, H. "Augustine and manichaeism: new discoveries, new perspectives." Verbum et Ecclesia 27, no. 2 (2006): 709–28. http://dx.doi.org/10.4102/ve.v27i2.172.

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The subject ‘Augustine and Manichaeism’ is a very extensive one. In this article the author confines himself to some main lines and argues that the subject is of central importance in the history of Christianity He shows how the theology of the most important Western Church Father was influenced by Manichaeism and suggests that without Manichaeism Western theology cannot really be comprehended.

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6

Ries, Julien. "Buddhism and Manichaeism." Buddhist Studies Review 3, no. 2 (1986): 108–24. http://dx.doi.org/10.1558/bsrv.v3i2.16040.

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7

Nethersole, Reingard. "Un-Speaking Manichaeism." Philosophy & Rhetoric 55, no. 1 (2022): 19–24. http://dx.doi.org/10.5325/philrhet.55.1.0019.

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ABSTRACT When enmity seizes language, speech needs be silenced to give meaningful communication a chance. But current Manichean structures making life a moral battleground have to first be undone to make shared problem solving possible. It is suggested that a rhetoric of the essay is better suited to this task than the rhetoric of speech.

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Durkin-Meisterernst, Desmond. "Eznik on Manichaeism." Iran and the Caucasus 16, no. 1 (2012): 1–11. http://dx.doi.org/10.1163/160984912x13309560273975.

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AbstractEznik of Kołb's famous script without a title, which modern editors have called Ełc ałandoc' "Against the Sects" or "De Deo", is rightly valued as a source on Zoroastrianism/Zurvanism. It's importance as a source of information on Manichaeism has been less appreciated. What does Eznik actually tell us about Manichaeism? In the following some relevant topics are presented.

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Foster, Paul. "Women in Manichaeism." Expository Times 134, no. 4 (2022): 197. http://dx.doi.org/10.1177/00145246221144533.

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10

Vanspauwen, Aäron, and Anthony Dupont. "Studying Manichaeism in Augustine’s Sermones ad populum: Crypto-Manichaeism and the Audience’s Theology." Cuestiones Teológicas 49, no. 112 (2022): 1–22. http://dx.doi.org/10.18566/cueteo.v49n112.a06.

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This article proposes a methodology for the study of Manichaeism in the Sermones ad populum. Sermons provide a unique perspective on Augustine’s thought: they offered him the opportunity to share theological and ethical concerns with a responsive audience. Because his sermons have only recently been (re-)discovered as loci of Augustine’s ideas, and because they constitute a specific genre within his oeuvre, the development of a method for studying them is in order. To illustrate the proposed method, the present contribution examines anti-Manichaean content in the Sermones ad populum by means o

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11

Spryszak, Przemysław. "Archbishop William King’s Critique of Manichaeism in the Treatise "On the Origin of Evil" (1702)." Studia z Historii Filozofii 13, no. 4 (2023): 67–83. http://dx.doi.org/10.12775/szhf.2022.021.

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This paper examines the Irish philosopher, theologian and divine William King’s (1650–1729) discussion of Manichaeism in the essay De Origine Mali (On the Origin of Evil) (1702). King intended to demonstrate that the Manichaeist solution to the problem of the origin of evil, consisting in assuming the existence of two opposite principles of, respectively, good and evil, leaves the problem untouched and, therefore, cannot compete with the orthodox view, according to which the presence of evil, despite appearances to the contrary, is compatible with the one and perfect principle of all creation.

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12

VAN TONGERLOO, A. "Manichaeism in Recent Studies." Ephemerides Theologicae Lovanienses 67, no. 1 (1991): 204–12. http://dx.doi.org/10.2143/etl.67.1.542222.

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13

WALDMANN, H. "Manichaeism shapes modern Europe." ARAM Periodical 16 (January 1, 2004): 285–93. http://dx.doi.org/10.2143/aram.16.0.504685.

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WALDMANN H. "Manichaeism shapes modern Europe." ARAM Periodical 16, no. 1 (2005): 285–93. http://dx.doi.org/10.2143/aram.16.1.504685.

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15

COYLE, Kevin. "Mary Magdalene in Manichaeism?" Le Muséon 104, no. 1 (1991): 39–55. http://dx.doi.org/10.2143/mus.104.1.2006081.

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16

Pang-White, Ann A. "Augustine, Akrasia, and Manichaeism." American Catholic Philosophical Quarterly 77, no. 2 (2003): 151–69. http://dx.doi.org/10.5840/acpq200377240.

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17

BeDuhn, Jason. "Gnostic Myth in Manichaeism?" Gnosis: Journal of Gnostic Studies 5, no. 2 (2020): 188–219. http://dx.doi.org/10.1163/2451859x-12340093.

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Abstract The widespread assumption that the Manichaean religion depended on some antecedent form of “Gnosticism” requires critical assessment. Manichaean myth shows no distinctive points of connection to theogonic, cosmogonic, or cosmological details in those narratives typically classed as belonging to “gnostic” sects. Striking narrative parallels between Manichaean and “gnostic” accounts of anthropogenesis, therefore, are anomalous, and may be best explained by independent dependence on a common source, rather than direct contact between Manichaeans and gnostic groups. A variety of evidence

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18

Kumar, Dharma. "The Dangers of Manichaeism." Modern Asian Studies 19, no. 3 (1985): 383–86. http://dx.doi.org/10.1017/s0026749x00007666.

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If Indian history is not timeless, some parts of Indian historiography certainly seem to be. Habib's paper is a notable example, with its reverence for sacred texts, vigilant even of the order in which the great ones are mentioned, and its repetition in substantially unchanged form of arguments that have been made and answered several times already.I have no stomach for this ancient battle, and do not propose to answer Habib point by point. But those new to the literature should be warned of some of the peculiarities of his style of controversy.

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19

May, R. M., and M. P. Hassell. "Parasitoid theory: Against manichaeism." Trends in Ecology & Evolution 4, no. 1 (1989): 20–21. http://dx.doi.org/10.1016/0169-5347(89)90009-8.

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20

Smagina, Eugenia. "Manichaeism: Unity and Divergences." Philosophy of Religion: Analytic Researches 8, no. 2 (2024): 108. https://doi.org/10.21146/2587-683x-2024-8-2-108-126.

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The article deals with the main components of the Manichaean religion. One of the main questions in the study of Manichaeism is: which component in this teaching is primary, Gnostic-Christian or Zoroastrian. The research of terms, in particular, of the proper names in Coptic, Greek, Latin, Syrian and Middle Iranian languages, allows us to assert that a particular form of the Gnostic Christian teaching was a basis, and Zoroastrian and Buddhist elements were introduced into the doctrine for a very specific purpose. In particular, the identification of Manichaean emanations with Zoroastrian deiti

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21

Hutter, Manfred. "Manichaeism in the Early Sasanian Empire." Numen 40, no. 1 (1993): 2–15. http://dx.doi.org/10.1163/156852793x00022.

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AbstractIt is well-known that Mani knew Christian Gnosticism, Zoroastrianism and also a little of Buddhism and used different items from these religions. As we can see from the Šäbuhragän, the central themes of Mani's teachings at the Sasanian court were the "two principles" and the "three times", but he reworked them and brought them close to Zurwanism, because King Šäbuhr did not favour 'orthodox' Zoroastrianism but 'heretical' Zurwanism. Thus Manichaeism could flourish for thirty years within the Sasanian empire. After Šäbuhr's death the Zoroastrian priest Kirdir gained influence at the cou

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22

Menéndez Sánchez, Guillermo. "Manichaean Christology Through The Lens Of Late Antique Heresiology: Between Stereotypes And Reality." Journal for Late Antique Religion and Culture 18, no. 2 (2024): 53–73. https://doi.org/10.18573/jlarc.144.

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The present article proposes an analysis of the confrontation between Manichaeism and Late Antique heresiology regarding the figure of Jesus. Manichean Christology is a particularly complex subject. However, most heresiologists have stereotyped Manichean beliefs, and assimilated them to Monophysitism, and especially the most extreme ramifications, which were Docetic or questioned the authenticity of the incarnation of God. Therefore, the accusation of Manichaeism plays a fundamental role in the Christological controversies of Late Antiquity. Contemporary to the development of these stereotypes

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23

Kaufman, Peter Iver. "Augustine on Manichaeism and Charisma." Religions 3, no. 3 (2012): 808–16. http://dx.doi.org/10.3390/rel3030808.

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24

Abzhet, Bakhyt, and Zhumashova Zhuldyz. "Turkic Manichaeism Anthropology and Folklore." Anthropologist 26, no. 3 (2016): 198–209. http://dx.doi.org/10.1080/09720073.2016.11892149.

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25

Gardner, Iain. "Dualism in Mani and Manichaeism." Chôra 13, no. 9999 (2015): 417–36. http://dx.doi.org/10.5840/chora20151323.

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26

Ataç, Mehmet-Ali. "Manichaeism and Ancient Mesopotamian "Gnosticism"." Journal of Ancient Near Eastern Religions 5, no. 1 (2005): 1–39. http://dx.doi.org/10.1163/156921205776137945.

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AbstractThis essay compares Manichaean cosmogony with select ancient Mesopotamian myths with special emphasis on parallels between the Manichaean "First Creation" and the myth of the Descent of Inanna/Ishtar to the netherworld. It further compares the Manichaean "Second Creation" and "Third Creation" with aspects of the Babylonian Poem of Creation, Enuma Elish, and The Epic of Gilgamesh respectively. Unlike Gnostic myths, no overall semantic network seems to tie individual Mesopotamian myths together. However, close correspondence between both traditions not only helps one see certain Mesopota

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27

Lien, Samuel N. C. "Chinese Manichaeism - Transformation or Translation?" Zeitschrift für Religions- und Geistesgeschichte 39, no. 4 (1987): 337–41. http://dx.doi.org/10.1163/157007387x00138.

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28

Gardner, I. M. F., and S. N. C. Lieu. "From Narmouthis (Medinet Madi) to Kellis (Ismant El-Kharab): Manichaean Documents from Roman Egypt." Journal of Roman Studies 86 (November 1996): 146–69. http://dx.doi.org/10.2307/300427.

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In 1968, Peter Brown read at the Society's Annual General Meeting a paper entitled ‘The Diffusion of Manichaeism in the Roman Empire’. Delivered at a time when little research was being carried out by British scholars either on Manichaeism or on the cultural and religious relationship between the Roman and the Sassanian Empires, it was for many a complete revelation. With consummate skill and vast erudition Brown placed the history of the diffusion of the sect against a background of vigorous and dynamic interchange between the Roman and the Persian Empires. He also mounted a successful challe

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Botalov, Sergey. "Cult and Religious Concepts among the Medieval Nomads of the Southern Urals (Based on the Materials of the Uelga Burial Complex)." Stratum plus. Archaeology and Cultural Anthropology, no. 5 (October 2022): 45–64. http://dx.doi.org/10.55086/sp2254564.

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In the High Middle Ages in the multicultural environment of the nomads of the Ural-Kazakhstan steppes the necessity was maturing for entry into the area of a mono-religious spiritual space. Manichaeism, which appeared in Central Asia as the state religion of the Uyghur Khaganate, subsequently spread widely to the west among the Altai, East Kazakhstan and South Ural nomadic communities. This is indicated by vivid pictorial images (Nestorian — Christian cruciform plaques, scenes of Buddhist-Christian images and paired birds of the Tree of Life), which have become widespread in silver or polymeta

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30

Chen, Hua, and Xiangwei Bu. "On the Historical Changes of Uyghur's Early Belief Before Tang Dynasty." International Journal of Education and Humanities 6, no. 1 (2022): 204–6. http://dx.doi.org/10.54097/ijeh.v6i1.3098.

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The Uygurs, the ancestors of today's Uygurs, are one of the ethnic minorities in China. The primitive beliefs of the Uighurs experienced a gradual process, from primitive worship to shamanism to Manichaeism. In its primitive worship, the worship of heaven is extremely important, in addition to the Wolf as the protection of the clan and the symbol of the totem. With the development of the Uighur society, the class relations changed and the class struggle intensified. Shamanism, unable to meet the needs of the development of the Uighur society, gradually collapsed and was replaced by the emergin

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Wang, Yanbin. "Cao’an in the Ancestral World: Contemporary Manichaeism-Related Belief and Familial Ethics in Southeastern China." Religions 15, no. 2 (2024): 185. http://dx.doi.org/10.3390/rel15020185.

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The Cao’an (草庵), situated in the Fujian Province of China, stands as a rare Manichean relic that has long attracted scholarly interest. In the Sunei (苏内) village where the Cao’an is located, there are numerous texts, narratives, and religious practices related to Manichaeism which are often cited as evidence of local Manichaean activities since the Song and Yuan Dynasties. However, drawing from anthropological fieldwork, this paper points out that the local villagers have a more complex and seemingly contradictory attitude towards Manichaeism. On the one hand, they are enthusiastic about worsh

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SUNAGA, Umeo. "THE RELIGIOSITY OF MANICHAEISM AND GNOSIS." Orient 30and31 (1995): 302–8. http://dx.doi.org/10.5356/orient1960.30and31.302.

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33

JOHNSON, D. W. "Coptic Reactions to Gnosticism and Manichaeism." Le Muséon 100, no. 1 (1987): 199–209. http://dx.doi.org/10.2143/mus.100.1.2011444.

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Foster, Paul. "Book Review: Collected Essays On Manichaeism." Expository Times 121, no. 11 (2010): 582. http://dx.doi.org/10.1177/00145246101210110916.

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35

Jasim, Shaima’ Abdullah. "Manichaeism in John Steinbeck’s East of Eden." JOURNAL OF LANGUAGE STUDIES 2, no. 2 (2023): 140–59. http://dx.doi.org/10.25130/jls.2.2.9.

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Theories from all fields of knowledge affected the English noveldirectly or indirectly. This genre has become a platform of all conceptscreated through the other fields of knowledge. Manichaeism is areligious movement which believed in the association between darknessand evil, light and good. It will be noticed that they deal with theeverlasting struggle between good and evil. This doctrine of light-goodand dark-evil was the major dogma in Manichaeism.Although Manichaeism died out, its belief in the fight between good andevil can be detected in mostly all English novels. This study inspectsMan

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36

Czepiel, Anna. "Heidegger’s Manichaeism. Comments on Peter Trawny’s Heidegger and the Myth of a Jewish World Conspiracy." Argument: Biannual Philosophical Journal 7, no. 2 (2017): 333–42. http://dx.doi.org/10.24917/20841043.7.2.10.

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Heidegger’s Manichaeism: Comments on Peter Trawny’s Heidegger and the myth of a Jewish world conspiracy. In the book Heidegger and the myth of a Jewish world conspiracy, Peter Trawny convincingly shows that anti-Semitism in Heidegger’s thought does not have the shape of the Nazi call for racial discrimination, but rather is a stereotypical and unfortunate element of Heidegger’s call for a transformation of thinking so that philosophy and the human attitude to life would be focused on Being itself (Seyn selbst) instead of beings (Seiendes). Despite the advantages of Trawny’s book, I think that

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37

Sabyr uulu, Amangeldi. "PHILOSOPHICAL PARALLELS IN THE EPIC "MANAS" AND THE ISLAMIC RELIGION." Heralds of KSUCTA, №4, 2021, no. 4-2021 (December 27, 2021): 629–33. http://dx.doi.org/10.35803/1694-5298.2021.4.629-633.

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It can be noted that the nomadic culture was free and humane from the point of view of religion. Before the religion of Islam became the state ideology of nomadic peoples, prominent representatives of Buddhism, Manichaeism, Nestorianism freely spread their religious beliefs. Therefore, such processes contributed to the influx of religious movements in Central Asia. Although Buddhism, Manichaeism, Nestorianism, and Islamic culture have historically overlapped with nomadic civilization, the question arises as to what factor influenced their acceptance or rejection of religious beliefs. And when

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Sabyr uulu, Amangeldi. "OBJECTIVE ASPECTS OF THE ADOPTION OF ISLAM BY THE KYRGYZ PEOPLE (BASED ON THE EPIC "MANAS»." Alatoo Academic Studies 21, no. 3 (2021): 203–10. http://dx.doi.org/10.17015/aas.2021.213.022.

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It can be noted that the nomadic culture was free and humane from the point of view of religion. Before the religion of Islam became the state ideology of nomadic peoples, prominent representatives of Buddhism, Manichaeism, Nestorianism freely spread their religious beliefs. Therefore, such processes contributed to the influx of religious movements in Central Asia. Although Buddhism, Manichaeism, Nestorianism, and Islamic culture have historically overlapped with nomadic civilization, the question arises as to what factor influenced their acceptance or rejection of religious beliefs. And when

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39

van Oort, Johannes. "Augustine’s Manichaean Dilemma in Context." Vigiliae Christianae 65, no. 5 (2011): 543–67. http://dx.doi.org/10.1163/157007211x591830.

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40

van Oort, J., and Samuel N. C. Lieu. "Manichaeism in Mesopotamia and the Roman East." Vigiliae Christianae 52, no. 1 (1998): 112. http://dx.doi.org/10.2307/1584587.

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41

BeDuhn, Jason David. "Book Review: Manichaeism: An Ancient Faith Rediscovered." Theological Studies 73, no. 2 (2012): 455–57. http://dx.doi.org/10.1177/004056391207300212.

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42

Moiseeva, Evgenia. "Genesis as a Hidden Source of Manichaeism." Scrinium 13, no. 1 (2017): 199–212. http://dx.doi.org/10.1163/18177565-00131p16.

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There exists an entrenched notion, supported by both Christian and Manichaean texts, that Manicheans rejected the Old Testament as a product of Satan. However, scholars have noted the presence of loans from the Old Testament in Manichaean works. The Manichaean priest, Felix, in his dispute with St Augustine, documented in Augustine’s Contra Felicem Manicheum, cites Genesis 1:1-2 to demonstrate its agreement with Mani’s teachings. This and other examples show that the Manichaean attitude towards the Old Testament was more complicated than that of simple rejection. In this report, I review textu

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Foster, Paul. "Book Review: Essays on Augustine and Manichaeism." Expository Times 122, no. 12 (2011): 612. http://dx.doi.org/10.1177/0014524611413981.

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Pearson, Birger A. "New Light on Manichaeism: Papers from the Sixth International Congress on Manichaeism â Edited by Jason David Beduhn." Religious Studies Review 35, no. 4 (2009): 268. http://dx.doi.org/10.1111/j.1748-0922.2009.01386_16.x.

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Kotzé, Annemaré. "El pasaje antimaniqueo de ‘Confesiones’ III y su “público maniqueo”." Augustinus 69, no. 1 (2024): 121–33. http://dx.doi.org/10.5840/augustinus202469272/2737.

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The article is an analysis of Confessions 3 .6.10 to 3.10.18 to support an argument that many strategies in Augustine's masterpiece are eminently suited to communicate with a Manichaean audience and designed to convince such an audience of the errors of Manichaeism. In Book 3 the narrative reaches the stage of Augustine's life where he joins the Manichees. The description of the encounter presented here, however, is much more than the communication of information on this crucial stage in his spiritual joumey. The passage is generally described as strongly anti-Manichaean, but I argue that the

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46

Scibona, Concetta Giuffré. "HOW MONOTHEISTIC IS MANI'S DUALISM?" Numen 48, no. 4 (2001): 444–67. http://dx.doi.org/10.1163/156852701317092896.

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AbstractA passage from the Codex Manichaicus Coloniensis (CMC 66,4) has led to a series of reflections and opinions from scholars on the dualistic or monotheistic nature of the original form of Manichaeism. This essay outlines the status quaestionis and then goes on to examine, on the basis of texts and using the historico-comparative method, the analogies and differences between the historical "types" of monotheism and dualism (Judaeo-Christianity, Mazdaism, gnosticism), and Manichaeism, which is related to them in different ways and in varying degrees. Taking position in this debate between

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Kotzé, Annemaré. "The 'Anti-Manichaean' Passage in Confessions 3 and its 'Manichaean Audience'." Vigiliae Christianae 62, no. 2 (2008): 187–200. http://dx.doi.org/10.1163/157007208x247665.

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AbstractThe article is an analysis of Confessions 3.6.10 to 3.10.18 to support an argument that many strategies in Augustine's masterpiece are eminently suited to communicate with a Manichaean audience and designed to convince such an audience of the errors of Manichaeism. In Book 3 the narrative reaches the stage of Augustine's life where he joins the Manichees. The description of the encounter presented here, however, is much more than the communication of information on this crucial stage in his spiritual journey. The passage is generally described as strongly anti-Manichaean, but I argue t

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48

Erkoç, Hayrettin İhsan. "Pre-Manichaean Beliefs of the Uyghurs I: Celestial and Natural Cults." Harvard Theological Review 118, no. 1 (2025): 41–60. https://doi.org/10.1017/s0017816025000045.

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AbstractThe original beliefs of Uyghurs, who were known for their conversions to Manichaeism and Buddhism, have not been examined in detail until now. Uyghur inscriptions as well as Chinese and Islamic sources provide some information regarding these beliefs. Historical sources indicate that they believed in a variety of celestial and natural cults, the most prominent being Täŋri, the god of sky. Cults devoted to other natural and celestial beings included earth, mountains, trees, sun, moon, and fire. The words Täŋri and Täŋrikän were also used for other beings, reflecting flexibility in their

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49

de Wet, Chris L. "Manichaeology, Early Christianity, and Religious Identity." Religion and Theology 29, no. 3-4 (2022): 220–28. http://dx.doi.org/10.1163/15743012-bja10040.

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Abstract This article serves as a response to Johannes van Oort’s creative and erudite analysis of the status quaestionis and constitution of Manichaean studies, most aptly termed, “Manichaeology”. What I aim to achieve with this short study is a reflection and some suggestions on how the study of Manichaeology, in relation to early Christian studies, can assist us in better conceptualizing how we might understand religious identity in Late Antiquity. Several scholars of Manichaeism have made major strides in locating Manichaeism and early Christianity as what we might call proximate discursiv

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Han, Jae Hee. "The Baptist Followers of Mani: Reframing the Cologne Mani Codex." Numen 66, no. 2-3 (2019): 243–70. http://dx.doi.org/10.1163/15685276-12341539.

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AbstractFor decades, scholars of religious studies have questioned the anachronism of the category of “religion” for discussing the historical emergence of Judaism, Christianity, Buddhism, and Hinduism. Beginning already with Wilfred Cantwell Smith in the 1960s, however, Manichaeism was heralded as an exception to this pattern, and Mani has been understood as perhaps the first to found a new “religion.” This article considers how this model shaped the interpretation of the Cologne Mani Codex (CMC) and offers a fresh reading of its rhetoric of differentiation and identification. It attends to h

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