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Journal articles on the topic 'Sacrifice in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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1

Ibrahim, Alek, I. Gede Suparta Budisatria, Wayan Tunas Artama, Rini Widayanti, and Bayu Andri Atmoko. "Sacrificers’ Preferences on Selection and Procurement of Sacrificial Animals for Eid al-Adha Celebration." ANIMAL PRODUCTION 24, no. 1 (March 31, 2022): 37–44. http://dx.doi.org/10.20884/1.jap.2022.24.1.99.

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Eid al-Adha is one of the biggest religious celebrations in Indonesia. This study was conducted to determine the profile and activities of sacrificers (shohibul qurban) in selecting and procuring sacrificial animals for the Eid al-Adha celebration. This study was conducted by in-depth interviews with a total of 54 sacrificers in Sleman Regency, Yogyakarta, during the Eid al-Adha celebration in 2019. The data were analyzed using descriptive analysis (number and percentage). This study indicated that most sacrificers were classified as productive age (45.35 years), high school graduates (46.30%), and self-employed workers (50.00%) with an income of IDR 3,357,896 per month. The sacrificial animals were cattle, sheep, and goats with an average body weight of 253.75 kg, 27.80 kg, and 32.80 kg, and the prices of IDR 20,939,962; IDR 2,906,250; and IDR 2,420,000, respectively. The sacrificial animals were mainly purchased from the livestock seller or intermediary seller (38.89%). There were livestock-price differences in the different marketplaces (44.44%) and between Eid al-Adha and the daily period (61.11%). This study concluded that the cattle preferred animal types for group sacrifices, and the sheep had preferred animal types for individual sacrifice. Cattle are usually sacrificed with a joint purchase between sacrificers. Each reason for selecting and procuring the sacrificial animal types was influenced by different motivations, such as financial, animal handling, and local wisdom factors.

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2

Eidevall, Göran. "Reciprocity and the Risk of Rejection: Debate over Sacrifice in the Hebrew Bible." Religions 9, no. 12 (December 19, 2018): 422. http://dx.doi.org/10.3390/rel9120422.

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Sacrifice is a central but contested topic in the prophetical literature in the Hebrew Bible. Whereas some texts criticize the sacrificial cult vehemently, other texts express strong support for such a cult. Interestingly, and somewhat paradoxically, a certain writing, such as the book of Jeremiah, may contain both cult-critical prophecies and passages that promote sacrifices. Divergent interpretations of this ancient debate have engendered an intense scholarly debate. Adopting a new approach, informed by sacrifice theories that emphasize the notion of reciprocity, this article refutes the view that prophets like Amos and Jeremiah rejected all sacrifices. Rather, they (that is, the authors of these books) addressed specific situations, or explained specific catastrophes in retrospect. Viewed from this perspective, the cult-critical prophecies, as well as other references to rejected sacrifice, are in fact compatible with a basically positive attitude towards the sacrificial cult.

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3

Gödde, Susanne. "Ein Opfer für Ares." Poetica 50, no. 1-2 (February 21, 2020): 19–52. http://dx.doi.org/10.30965/25890530-05001002.

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Abstract This paper analyses the human sacrifice of Menoeceus in Euripides’ Phoenissae. In the third epeisodion, Teiresias draws on the history of Thebes and its royal family to justify the sacrifice and the choice of Menoeceus as its victim. But what are the ritual or cultural models outside the dramatic fiction that inform this sacrifice and made it understandable for the contemporary ancient Athenian audience? To answer this question, I discuss possible similarities to pre-battle sacrifice, the pharmakos-ritual, and the mythical pattern of a hero who sacrifices himself for the community. The relation of this sacrifice to the foundation of Thebes, which itself plays a prominent role in the play’s choral odes, is then examined in a concluding section. Here, the crucial question is whether the sacrifice restates the act of foundation and its violence or instead negates and invalidates it.

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4

Bataille, Georges, and Annette Michelson. "Sacrifice." October 36 (1986): 61. http://dx.doi.org/10.2307/778551.

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5

Williamson, Alan. "Dreams of Sacrifice." Yale Review 85, no. 2 (April 1997): 139–40. http://dx.doi.org/10.1111/0044-0124.00130.

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6

Rao, Susheela N., Susham Bedi, and David Rubin. "The Fire Sacrifice." World Literature Today 68, no. 2 (1994): 429. http://dx.doi.org/10.2307/40150334.

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7

BLUMBERG, I. M. "UNNATURAL SELF- SACRIFICE." Nineteenth-Century Literature 58, no. 4 (March 1, 2004): 506–46. http://dx.doi.org/10.1525/ncl.2004.58.4.506.

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In this essay I explore Trollope's challenge to traditional Victorian valorizations of sacriÞce. A wide range of Victorian writings, from novels to sermons to economic and sociological treatises, suggests that sacriÞce is virtuous only when it comes without personal reward. In an era of unprecedented personal and national prosperity, Trollope rejected this purist standard for sacriÞce. The Þrst and last novels of his Barsetshire series do away with the attempt to retain a sphere of sacriÞce beyond a capitalistic circuit of exchange where theft and questionably gained surplus consistently threaten ethical life. Instead, the novels allow morally desirable acts to reap reward for their agents, to generate various forms of surplus that can then be fed back into a circuit of sympathetic human relations. In rejecting a sacriÞcial ideal, Trollope poses an everyday communal ethic of beneÞt in place of the idealized, highly individualistic model of self-denial that so many of his contemporaries endorsed.

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8

Houen, Alex. "Reckoning Sacrifice in “War on Terror” Literature." American Literary History 28, no. 3 (September 2016): 574–95. http://dx.doi.org/10.1093/alh/ajw040.

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9

Muamaroh, Dzun Nur Nafi'ah, Alya Afifah Maliyanah, and Laily Fitriani. "Analisis Sosiologi Sastra Dalam Cerpen “Mauthini” Karya Amani Ismail Berdasarkan Perspektif Alan Swingewood." Afshaha: Jurnal Bahasa dan Sastra Arab 1, no. 1 (July 18, 2022): 46–58. http://dx.doi.org/10.18860/afshaha.v1i1.15921.

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Literary works have a relationship with social conditions. such as in Mauthini's short story which discusses the state of the Palestinian people who are under attack by Israel. The purpose of this article: 1) To describe the portrait of the suffering experienced by the Palestinian people (2) To describe the portrait of the sacrifices of the Palestinian people during the uprising. This type of research is qualitative, descriptive, and literature. Data collection uses reading and note-taking techniques. The technical analysis of this research data is data reduction, data exposure and conclusion drawing. The results of this study have found a portrait of the suffering and sacrifice of the Palestinian people that shows the concept of the sociology of literature by Alan Swingewood. In the portrait of the suffering of the Palestinian population, there are 5 quotes that contain elements of suffering: (1) Wounded with blood. (2) Scream in heart (3) Victims fall. (4) Destruction of housing (5) Children victims of Israeli attacks. (6) Oppressed Palestine. In the portrait of the sacrifice of the Palestinian population kesimpulan, there are 3 quotes about the suffering of the Palestinian population: (1) Sacrificing their faith. (2) Muhammad's courage to the last drop of blood. (3) Sacrifice with Muhammad's martyrdom in the short story "Mauthini" by Amani Ismail. Keywords: Short Story, Palestine, Suffering, Sacrifice

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10

Wolf, Sarah. "Suffering and Sacrifice." Studies in Late Antiquity 3, no. 1 (2019): 56–76. http://dx.doi.org/10.1525/sla.2019.3.1.56.

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This article offers the argument that suffering (yisurin) in the Babylonian Talmud functions as a locus for the relationship between God and rabbinic Jews. Scholars of rabbinic martyrdom and asceticism have tended to claim that the Talmud's positive portrayal of suffering is a theodical apology for unexplained evil in the world. However, the article argues that the Talmud—in contrast to earlier rabbinic texts—presents suffering as spiritually relevant not primarily to justify preexisting suffering, but rather to develop a site at which to interpret information about an individual's spiritual status. The article draws on theories of sacrifice's structure and function, in conjunction with close analysis of rabbinic texts that relate suffering to sacrifice. The pericope at the core of the article's argument demonstrates a strikingly technical approach to the human experience of suffering, describing four examples of yisurin in which no real physical suffering occurs; in each instance the “victim” experiences extremely mild discomfort at most, and at the least barely registers an experience of inconvenience. Nonetheless, these experiences all qualify as “suffering,” and are thus still understood to bear indisputable soteriological import. Physical suffering in the Talmud is thus open for interpretation, yielding information about the status of the sufferer's spiritual self. Human suffering is viewed as religiously desirable in both late rabbinic and early Christian literatures. By developing an understanding of its hermeneutical function for the rabbis, this article helps to elucidate the value of suffering for rabbinic literature as a subset of late antique religious discourse.

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11

ffrench, Patrick. "Sacrifice, Technique: Exscription." Oxford Literary Review 27, no. 1 (July 2005): 103–18. http://dx.doi.org/10.3366/olr.2005.008.

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12

Lemardelé, Christophe. "LE SACRIFICE DE PURIFICATION: UN SACRIFICE AMBIGU?" Vetus Testamentum 52, no. 2 (2002): 284–89. http://dx.doi.org/10.1163/156853302760013910.

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AbstractLe sacrifice de purification (hattā't) a un sens complexe. Dans le cas du nazir, il apparaît qu'il préserve de l'impureté. Quant à l'usage du sang de ce sacrifice, il semble indiquer deux destinataires opposés.

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13

Arnould, Elisabeth. "The Impossible Sacrifice of Poetry: Bataille and the Nancian Critique of Sacrifice." diacritics 26, no. 2 (1996): 86–96. http://dx.doi.org/10.1353/dia.1996.0010.

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14

Grimell, Jan. "Suffering for Others While Making Others Suffer: Military Narratives of Sacrifice." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, no. 1 (March 2019): 30–40. http://dx.doi.org/10.1177/1542305019828658.

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Voices from theology seldom participate in a contemporary conversation on military cultures and identities; this article attempts to stimulate this conversation from such a perspective. The article combines a literature review with narratives of sacrifice from real-life cases. It presents a reflective perspective on the formation of military identities with regard to responsibilities and sacrifices. Forgiveness and atonement are discussed as pathways to cultivate growth which can lessen feelings of guilt and regret.

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15

Dowden, K. "Review. Human sacrifice. Le sacrifice humain en Grece ancienne. P Bonnechere." Classical Review 46, no. 2 (February 1, 1996): 278–79. http://dx.doi.org/10.1093/cr/46.2.278.

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16

Friedman, Monica, and Hans Askenasy. "Cannibalism: From Sacrifice to Survival." Antioch Review 54, no. 3 (1996): 360. http://dx.doi.org/10.2307/4613356.

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17

Wihl, G. "William Empson: Prophet against Sacrifice." Modern Language Quarterly 52, no. 4 (January 1, 1991): 460–63. http://dx.doi.org/10.1215/00267929-52-4-460.

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18

De Bruyn, Ben. "Introduction: beyond the sacrifice zone." Textual Practice 37, no. 10 (October 3, 2023): 1475–98. http://dx.doi.org/10.1080/0950236x.2023.2264675.

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19

Rives, J. "Human Sacrifice among Pagans and Christians." Journal of Roman Studies 85 (November 1995): 65–85. http://dx.doi.org/10.2307/301058.

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In Minucius Felix' dialogue on the value of Christianity, written in the late second or early third century C.E., the character Caecilius, who presents the anti-Christian arguments, recounts a story about their initiations, ‘a story as loathsome as it is well known’: after the initiate has struck a baby concealed under a covering of flour, those present drink the blood from its wounds and so seal their union (Oct.9.5). Later in the dialogue, Octavius, the defender of Christianity, refutes this slander. The alleged crime, he argues, is so terrible that ‘no one could believe it except the sort of person who would attempt it’. He goes on to point out that pagans, not Christians, are the ones who practise actual human sacrifice. He supports his claim by citing specific examples: the Africans who used to sacrifice their children to Saturn, the Taurians and the Egyptian Busiris who sacrificed foreigners, the Gauls, and lastly the Romans themselves, who in the past would bury alive two Greeks and two Gauls and who in his own day sacrifice men to Jupiter Latiaris (Oct.30.1).

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20

DENNIS, John. "The Function of חטאת Sacrifice in the Priestly Literature." Ephemerides Theologicae Lovanienses 78, no. 1 (April 1, 2002): 108–29. http://dx.doi.org/10.2143/etl.78.1.587.

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21

Hoxby, B. "Culture and Sacrifice: Ritual Death in Literature and Opera." Comparative Literature 62, no. 3 (January 1, 2010): 302–5. http://dx.doi.org/10.1215/00104124-2010-016.

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22

Breton, Dominique. "Jeu, duende, sacrifice." Bulletin hispanique, no. 112-1 (June 1, 2010): 373–95. http://dx.doi.org/10.4000/bulletinhispanique.1171.

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23

Stafford, Emma. "SACRIFICE IN GREEK ART." Classical Review 53, no. 1 (April 2003): 227–28. http://dx.doi.org/10.1093/cr/53.1.227.

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24

Nicoll, W. S. M. "The Sacrifice of Palinurus." Classical Quarterly 38, no. 2 (December 1988): 459–72. http://dx.doi.org/10.1017/s0009838800037071.

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The account of the death of Palinurus at the end ofAen.5 raises to a higher level of importance a figure who has previously seemed very much a minor character in theAeneid. This is achieved partly by the narrative brilliance of Virgil's account of his destruction by Somnus, and partly also by the atmosphere of solemn mystery which surrounds his fate. This solemn note is first struck in the passage which directly prepares the way for Palinurus' death. AtAen.5.779 Venus, anxious that Juno's wrath may still prevent the safe arrival of Aeneas in Italy, appeals for help to Neptune. He reassures her. Aeneas will arrive safely. There is, however, one condition:unus erit tantum amissum quem gurgite quaeres;unum pro multis dabitur caput. (5.814–15)

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25

Cardullo, Bert. "The Chester Sacrifice of Isaac." Explicator 43, no. 3 (April 1985): 3–4. http://dx.doi.org/10.1080/00144940.1985.9938601.

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26

Tetlow, Robert J. "How Large is the Output Cost of Disinflation?" Finance and Economics Discussion Series, no. 2022-079 (November 2022): 1–25. http://dx.doi.org/10.17016/feds.2022.079.

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This paper examines estimates of, and drivers for, the sacrifice ratio in the United States. Three approaches are employed. The first reviews the literature on what sacrifice ratio might be expected. The second studies a generic disinflation experiment using 40 estimated macro models of the U.S. economy, calculating a distribution of sacrifice ratios. Those sacrifice ratios are high by historical standards and the paper discusses some stories for why this is so. The role of expectations formation and the credibility of policy is emphasized. The third approach gets under the hood of drivers of the output cost of disinflation by carrying out a selection of disinflation experiments using the FRB/US model, varying certain characteristics of the model’s expectations formation mechanism. Pinning down a precise measure for the output cost of disinflation is challenging. But the literature and policy experiments do offer some guidance on how the sacrifice ratio can be reduced.

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27

Marks, Raymond D. "Per Vvlnera Regnvm: Self-Destruction, Self-Sacrifice and Devotio in Punica 4-10." Ramus 34, no. 2 (2005): 127–51. http://dx.doi.org/10.1017/s0048671x00000989.

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Over the past twenty-five years numerous studies have addressed the theme of sacrifice in Virgil'sAeneid. In 1993 the second chapter (‘Sacrifice and Substitution’) of Philip Hardie'sThe Epic Successors of Virgilbroadened the scope of the topic to include post-Virgilian epic as well, but since then little attention has been paid to sacrifice in the case of at least one of Virgil's epic successors, Silius Italicus. The aim of the present paper is to narrow this gap in the existing literature by examining the evidence for a particular form of sacrifice, a kind of ‘self-sacrifice’ known as thedeuotio, in thePunica. Although Silius' epic ideally requires a more thorough and comprehensive study of sacrifice than what is offered here, it is nevertheless hoped that the present study may lead to further inquiry into this aspect of the poem and may help, more generally, to disabuse readers of the notion that its poet is uninterested in or un-knowledgeable about matters of a religious nature.

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28

García-Calderón, Myrna. "Benigno Trigo. Malady and Genius: Self-Sacrifice in Puerto Rican Literature." Revista Iberoamericana 85, no. 267 (July 25, 2019): 640–43. http://dx.doi.org/10.5195/reviberoamer.2019.7792.

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29

Loffman, Reuben Alexander. "Same Memory, Different Memorials." Social Sciences and Missions 31, no. 3-4 (August 17, 2018): 217–50. http://dx.doi.org/10.1163/18748945-03103004.

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Abstract Recent literature on modern martyrdom and memory has focused on cases in which individual groups remember martyrs’ sacrifices by making similar memorials to them. However, this article argues that even if members of a group agree on a martyr narrative, different memorials with diverse meanings can still be erected in memory of the martyrs concerned. This article supports its argument by exploring the case of twenty members of the Holy Ghost Fathers (Spiritans) who were killed on 1 January 1962 in Kongolo in southeastern Congo-Kinshasa. The memorials dedicated to these Spiritans differ substantively with each other by emphasizing different aspects of sacrifice and memory. This article concludes by arguing that the diversity of memorials involved in this case alerts us to the fact that the traditions associated with martyrdom do not always dominate the public memory of those who sacrifice their lives for a cause.

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30

Sarmauli, Alpida Alpida, Dandi Dandi, and DanielNP DanielNP. "The Parable of the Good Shepherd in Contemporary Life in the Gospel of John 10 verses 1-21." Socio-Economic and Humanistic Aspects for Township and Industry 2, no. 2 (June 1, 2024): 227–33. http://dx.doi.org/10.59535/sehati.v2i2.286.

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This study examines the application of the parable of the Good Shepherd in contemporary life, focusing on the aspects of spiritual leadership, protection and sacrifice, recognition and obedience, rejection and acceptance, and resurrection and eternal life. Through literature analysis, this study identifies how the concept of the Good Shepherd in John 10:1-21 can be implemented in the daily lives of Christians. Jesus is portrayed as the Good Shepherd, who leads, protects and sacrifices Himself for His sheep. Spiritual leaders in modern times can take this example to guide and serve the congregation with genuine love and sacrifice. This study highlights the importance of knowing and obeying the voice of Jesus, discerning between truth and deception, and living in awareness of the promise of resurrection and eternal life. The results show that this parable remains relevant and provides meaningful guidance for the spiritual and practical lives of Christians.

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31

Stump, Dorothy. "Images of Sacrifice." Jung Journal 13, no. 3 (July 3, 2019): 80–82. http://dx.doi.org/10.1080/19342039.2019.1636466.

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32

Wygant, Amy. "FIRE, SACRIFICE, IPHIGÉNIE." French Studies 60, no. 3 (July 1, 2006): 305–19. http://dx.doi.org/10.1093/fs/knl112.

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33

Suh, Serk-Bae. "Against the Chains of Utility: Antiutilitarian Sacrifice in Cho Sehŭi’s A Little Ball Launched by the Dwarf." Journal of Korean Studies 28, no. 1 (March 1, 2023): 91–110. http://dx.doi.org/10.1215/07311613-10213195.

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Abstract This article looks at Cho Sehŭi’s novel A Little Ball Launched by the Dwarf (1978) as the epitome of antiutilitarian literature in the 1970s. During the period, the developmental state invoked the rhetoric of sacrifice to justify its demand on the people and society for devotion and commitment to the state-led economic development. This idea of sacrifice lies at the heart of what this article terms “utilitarian ideology.” The utilitarian ideology indicates the set of premises on which the developmental state privileged production over consumption, work over leisure, accumulation over expenditure, and the future over the present. This article highlights a moment of antiutilitarian sacrifice in The Dwarf that defies the instrumental reasoning that lies at the heart of the utilitarian ideology. In doing so, the article does not merely take issue with the state ideology of 1970s South Korea. By drawing from Georges Bataille’s thoughts on sacrifice and literature, the article criticizes utilitarian sacrifice, which not only lay at the core of this ideology but continues to pervade today’s society. In the end, the article locates a new possibility of literature’s relevance to society in the moment of antiutilitarian sacrifice radiating from The Dwarf.

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34

Klawans, Jonathan. "Ithamar Gruenwald. Rituals and Ritual Theory in Ancient Israel. The Brill Reference Library of Judaism. Leiden: Brill, 2003. xii, 278 pp." AJS Review 29, no. 1 (April 2005): 163–65. http://dx.doi.org/10.1017/s036400940523009x.

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Ithamar Gruenwald's recent book brings together various essays the author has published over the last few years, each seeking to rethink aspects of ritual theory, especially as applied to the rituals of ancient Israel. After introducing his themes and approach in the first chapter, Gruenwald addresses (in Chapter 2) what he calls the “economic ethos” of ancient Israel, speculating that “in the history of ancient Israel, the transition from ethos to religion is connected to the passage from nomadic lifestyle to an urban one” (p. 67). The third chapter reexamines the relationship between myth and ritual. The last three chapters are devoted to ritual theory as it pertains, respectively, to rabbinic halakhah (Chapter 4), biblical sacrifice (Chapter 5), and the “Lord's Supper,” as related primarily in the writings of Paul. Throughout the book, Gruenwald emerges as an emphatic spokesperson for the non-symbolic nature of rituals in general, and of biblical sacrifice in particular. While this book is wide-ranging in scope, a significant portion of chapters 2 and 6 are devoted to the stated theme of chapter 5: biblical sacrifice. Because Gruenwald himself believes that “sacrifices constitute the core of religion” (p. 189), perhaps the best way to review his complicated book briefly is to examine his approach to this particular ritual structure.

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35

Helin, Kaija, and Unni Å. Lindström. "Sacrifice: an ethical dimension of caring that makes suffering meaningful." Nursing Ethics 10, no. 4 (July 2003): 414–27. http://dx.doi.org/10.1191/0969733003ne622oa.

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This article is intended to raise the question of whether sacrifice can be regarded as constituting a deep ethical structure in the relationship between patient and carer. The significance of sacrifice in a patient-carer relationship cannot, however, be fully understood from the standpoint of the consistently utilitarian ethic that characterizes today’s ethical discourse. Deontological ethics, with its universal principles, also does not provide a suitable point of departure. Ethical recommendations and codices are important and can serve as general sources of knowledge when making decisions, but they should be supplemented by an ethic that takes into consideration contextual and situational factors that make every encounter between patient and carer unique. Caring science research literature presents, on the whole, general agreement on the importance of responsibility and devotion with regard to sense of duty, warmth and genuine engagement in caring. That sacrifice may also constitute an important ethical element in the patient-carer relationship is, however, a contradictory and little considered theme. Caring science literature that deals with sacrifice/self-sacrifice indicates contradictory import. It is nevertheless interesting to notice that both the negative and the positive aspects bring out the importance of the concept for the professional character of caring. The tradition of ideas in medieval Christian mysticism with reference to Lévinas’ ethic of responsibility offers a deeper perspective in which the meaningfulness of sacrifice in the caring relationship can be sought. The theme of sacrifice is not of interest merely as a carer’s ethical outlook, but sacrifice can also be understood as a potential process of transformation towards health. The instinctive or conscious experience of sacrifice on the part of the individual patient can, on a symbolic level, be regarded as analogous to the cultic or religious sacrifice aiming at atonement. Sacrifice appears to the patient as an act of transformation to achieve atonement and healing. Atonement then implies finding meaningfulness in one’s suffering. The concept of sacrifice, understood in a novel way, opens up a deeper dimension in the understanding of suffering and makes caring in ‘the patient’s world’ possible.

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36

Miller, Martha LaFollette. "Disorder and Sacrifice inSonata de estío." Romance Quarterly 36, no. 3 (August 1989): 325–33. http://dx.doi.org/10.1080/08831157.1989.9932636.

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37

Mitchell-Boyask, Robin N. "Sacrifice and Revenge in Euripides' Hecuba." Ramus 22, no. 2 (1993): 116–34. http://dx.doi.org/10.1017/s0048671x00002472.

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Recent studies of theHecubahave begun to allay doubts about whether its two disparate halves form a single plot. I shall approach this question from a different angle, finding the unity of theHecubain two areas: first, the similarity of the acts of sacrifice and revenge; and, second, the irresolution of the reason for Polyxena's sacrifice, the restraining winds, until Hecuba has avenged herself on Polymestor. Euripides' drama engages the emotional dynamics of sacrifice and revenge in order to explore the power of theatre to destabilise such societal activites and the ethical distinctions held by its audience. The Theatre of Dionysus thus bears witness to a drama that undermines ethical certitudes and makes problematic the types of institutions that thepolisneeds for stability. When a vote is taken on human sacrifice, when sacrifice fails to control violence, when revenge becomes the chosen recourse to achieve justice, how can apolisrestore order? While the action of theHecubaoccurs beyond the realm of any recognisablepolis, its war-time setting and the undercurrent of references to Athens and its institutions suggest that theHecuba'sanswers could not have been reassuring to its audience.

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38

Berry, Jonathan Austin, Cherie Ann O. Nathan, Ashley B. Flowers, and Gauri Mankekar. "Primary facial nerve paraganglioma: report and review of the literature." BMJ Case Reports 13, no. 12 (December 2020): e237537. http://dx.doi.org/10.1136/bcr-2020-237537.

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This report describes the diagnosis and treatment of a patient with a rare primary facial nerve paraganglioma as well as a review of the current literature. A 60-year-old male patient presented to our clinic with a 4-month history of left-sided progressive facial paralysis House-Brackmann V. Biopsy taken during facial nerve (FN) decompression confirmed the diagnosis of paraganglioma. The left FN was sacrificed during resection of the mass and a 12-7 jump graft, using the left greater auricular nerve, was performed with acceptable outcomes. The rarity of these tumours does not discount their clinical importance or the necessity to include them in the differential when presented with unilateral FN paralysis. Investigation should begin with CT and MRI imaging to identify and localise the potential mass. Histologic confirmation requires tissue. While surveillance imaging is occasionally an option, often complete surgical resection of the mass and sacrifice of the nerve is necessary.

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39

Pettegrew, John, and Susan L. Mizruchi. "The Science of Sacrifice: American Literature and Modern Social Theory." Journal of American History 86, no. 3 (December 1999): 1355. http://dx.doi.org/10.2307/2568664.

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40

McCracken, Peggy. "Engendering Sacrifice: Blood, Lineage, and Infanticide in Old French Literature." Speculum 77, no. 1 (January 2002): 55–75. http://dx.doi.org/10.2307/2903786.

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Djapovic, Lasta. "The main sacrifice: Sacrificing own children in Slavic folk literature." Glasnik Etnografskog instituta, no. 52 (2004): 243–56. http://dx.doi.org/10.2298/gei0452243d.

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Seaford, Richard. "Homeric and Tragic Sacrifice." Transactions of the American Philological Association (1974-) 119 (1989): 87. http://dx.doi.org/10.2307/284262.

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Chao, Matthew. "Intentions-Based Reciprocity to Monetary and Non-Monetary Gifts." Games 9, no. 4 (September 28, 2018): 74. http://dx.doi.org/10.3390/g9040074.

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Social preference models emphasize that perceived intentions motivate reciprocity. However, laboratory tests of this theory typically manipulate perceived intentions through changes in wealth resulting from a sacrifice in pay by another. There is little evidence on whether reciprocity occurs in response to perceived intentions alone, independent of concurrent changes in pay and giver sacrifice (and any associated guilt from that sacrifice). This paper addresses this gap in the literature by implementing a modified dictator game where gifts to dictators are possible, but where gift transactions are also stochastically prevented by nature. This leads to instances of observed gift-giving intentions that yield no sacrifice or change in outcomes. In addition, this study uses both monetary and non-monetary gifts; previous studies typically use only monetary incentives, even though real-world applications of this literature often involve non-monetary incentives such as business or marketing gifts. The results show that on average, dictators reciprocated strongly to just the intention to give a gift, and they also reciprocated similarly to both monetary and non-monetary gifts. These results are consistent with intentions-based models of social preferences and with much of the marketing literature on business gifts.

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Kitts, Margo. "Mimetic Theory, Sacrifice, and The Iliad?" Bulletin for the Study of Religion 45, no. 3-4 (October 27, 2016): 46–57. http://dx.doi.org/10.1558/bsor.v45i3-4.31345.

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This essay strives to apply Girard’s mimetic theory to Homeric sacrifice scenes, poetic characterizations, and the plot of the Iliad. The theory is found to be wanting at the level of sacrifice scenes, and barely salient at the levels of poetic characterization and plot. On the whole, Girard’s theory of sacrifice is anachronistic for the Iliad, and the Iliad’s poetic characterizations, particularly of Achilles, defy the lack of interiority presumed by Girard’s mimetic theory. However, Girard’s discussion of our fascination with violence does resonate with the Homeric Weltanschauung, as well as with persistent themes in ancient Near Eastern literature and art.

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Wiseman, T. P. "The God of the Lupercal." Journal of Roman Studies 85 (November 1995): 1–22. http://dx.doi.org/10.2307/301054.

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On 15 February, two days after the Ides, there took place at Rome the mysterious ritual called Lupercalia, which began when the Luperci sacrificed a goat at the Lupercal. There was evidently a close conceptual and etymological connection between the name of the festival, the title of the celebrants, and the name of the sacred place: as our best-informed literary source on Roman religion, M. Terentius Varro, succinctly put it, ‘the Luperci [are so called] because at the Lupercalia they sacrifice at the Lupercal … the Lupercalia are so called because [that is when] the Luperci sacrifice at the Lupercal’.What is missing in that elegantly circular definition is the name of the divinity to whom the sacrifice was made. Even the sex of the goat is unclear — Ovid and Plutarch refer to a she-goat, other sources make it male — which might perhaps imply a similar ambiguity in the gender of the recipient. Varro does indeed refer to a goddess Luperca, whom he identifies with the she-wolf of the foundation legend; he explains the name as lupa pepercit, ‘the she-wolf spared them’ (referring to the infant twins), so I think we can take this as an elaboration on the myth, and not much help for the ritual.

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Cobley, Evelyn. "Violence and Sacrifice in Modern War Narratives." SubStance 23, no. 3 (1994): 75. http://dx.doi.org/10.2307/3685369.

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Astell, Ann W. "Nietzsche, Chaucer, and the Sacrifice of Art." Chaucer Review 39, no. 3 (January 1, 2005): 323–40. http://dx.doi.org/10.2307/25094294.

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Thorpe, Douglas. ""Delight into Sacrifice:" Resting in Herbert's Temple." Studies in English Literature, 1500-1900 26, no. 1 (1986): 59. http://dx.doi.org/10.2307/450695.

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Goldberg, Dena. "Sacrifice in Marlowe's The Jew of Malta." Studies in English Literature, 1500-1900 32, no. 2 (1992): 233. http://dx.doi.org/10.2307/450734.

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Riebling, Barbara. "Virtue's Sacrifice: A Machiavellian Reading of Macbeth." Studies in English Literature, 1500-1900 31, no. 2 (1991): 273. http://dx.doi.org/10.2307/450811.

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