Too often, anthropological accounts of ritual leave readers with the impression that everything goes smoothly, that rituals are "meaningful events." But what happens when rituals fail, or when they seem "meaningless"? Drawing on research in the anthropology of Christianity from around the globe, the authors in this volume suggest that in order to analyze meaning productively, we need to consider its limits. This collection is a welcome new addition to the anthropology of religion, offering fresh debates on a classic topic and drawing attention to meaning in a way that other volumes have for key terms like "culture" and "fieldwork.
Too often, anthropological accounts of ritual leave readers with the impression that everything goes smoothly, that rituals are "meaningful events." But what happens when rituals fail, or when they seem "meaningless"? Drawing on research in the anthropology of Christianity from around the globe, the authors in this volume suggest that in order to analyze meaning productively, we need to consider its limits. This collection is a welcome new addition to the anthropology of religion, offering fresh debates on a classic topic and drawing attention to meaning in a way that other volumes have for key terms like "culture" and "fieldwork.
This collection provides vivid ethnographic explorations of particular, local Christianities as they are experienced by different groups around the world. At the same time, the contributors, all anthropologists, rethink the vexed relationship between anthropology and Christianity. As Fenella Cannell contends in her powerful introduction, Christianity is the critical “repressed” of anthropology. To a great extent, anthropology first defined itself as a rational, empirically based enterprise quite different from theology. The theology it repudiated was, for the most part, Christian. Cannell asserts that anthropological theory carries within it ideas profoundly shaped by this rejection. Because of this, anthropology has been less successful in considering Christianity as an ethnographic object than it has in considering other religions. This collection is designed to advance a more subtle and less self-limiting anthropological study of Christianity. The contributors examine the contours of Christianity among diverse groups: Catholics in India, the Philippines, and Bolivia, and Seventh-Day Adventists in Madagascar; the Swedish branch of Word of Life, a charismatic church based in the United States; and Protestants in Amazonia, Melanesia, and Indonesia. Highlighting the wide variation in what it means to be Christian, the contributors reveal vastly different understandings and valuations of conversion, orthodoxy, Scripture, the inspired word, ritual, gifts, and the concept of heaven. In the process they bring to light how local Christian practices and beliefs are affected by encounters with colonialism and modernity, by the opposition between Catholicism and Protestantism, and by the proximity of other religions and belief systems. Together the contributors show that it not sufficient for anthropologists to assume that they know in advance what the Christian experience is; each local variation must be encountered on its own terms. Contributors. Cecilia Busby, Fenella Cannell, Simon Coleman, Peter Gow, Olivia Harris, Webb Keane, Eva Keller, David Mosse, Danilyn Rutherford, Christina Toren, Harvey Whitehouse
An exploration of conceptual foundations and the practical applications of limits in mathematics, this text offers a concise introduction to the theoretical study of calculus. Many exercises with solutions. 1966 edition.
Central to the historicizing work of recent decades has been the concept of contingency, the realm of chance, change, and the unnecessary. Following Nietzsche and Foucault, genealogists have deployed contingency to show that all institutions and ideas could have been otherwise as a critique of the status quo. Yet scholars have spent very little time considering the genealogy of contingency itself—or what its history means for its role in politics. In Contingency and the Limits of History, Liane Carlson historicizes contingency by tying it to its theological and etymological roots in “touch,” contending that much of its critical, disruptive power is specific to our current historical moment. She returns to an older definition of contingency found in Christian theology that understands it as the lot of mortal creatures, who suffer, feel, bleed, and change, in contrast to a necessary, unchanging, impassible God. Far from dying out, Carlson reveals, this theological past persists in continental philosophy, where thinkers such as Novalis, Schelling, Merleau-Ponty, and Serres have imagined contingency as a type of radical destabilization brought about by the body’s collision with a changing world. Through studies of sickness, loneliness, violation, and love, she shows that different experiences of contingency can lead to dramatically dissimilar ethical and political projects. A strikingly original reconsideration of one of continental philosophy and critical theory’s most cherished concepts, this book reveals the limits of historicist accounts.
Presents four theories describing the limits of literary interpretation, challenging "the cancer of uncontrolled interpretation" that diminishes the meaning and the basis of communication. -- Back cover.
Why discovering the limits to science may be the most powerful discovery of allHow much can we know about the world? In this book, physicist Marcelo Gleiser traces our search for answers to the most fundamental questions of existence, the origin of the universe, the nature of reality, and the limits of knowledge. In so doing, he reaches a provocative conclusion: science, like religion, is fundamentally limited as a tool for understanding the world. As science and its philosophical interpretations advance, we face the unsettling recognition of how much we don't know. Gleiser shows that by aband.
The modern notion of tolerance—the welcoming of diversity as a force for the common good—emerged in the Enlightenment in the wake of centuries of religious wars. First elaborated by philosophers such as John Locke and Voltaire, religious tolerance gradually gained ground in Europe and North America. But with the resurgence of fanaticism and terrorism, religious tolerance is increasingly being challenged by frightened publics. In this book, Denis Lacorne traces the emergence of the modern notion of religious tolerance in order to rethink how we should respond to its contemporary tensions. In a wide-ranging argument that spans the Ottoman Empire, the Venetian republic, and recent controversies such as France’s burqa ban and the white-supremacist rally in Charlottesville, The Limits of Tolerance probes crucial questions: Should we impose limits on freedom of expression in the name of human dignity or decency? Should we accept religious symbols in the public square? Can we tolerate the intolerant? While acknowledging that tolerance can never be entirely without limits, Lacorne defends the Enlightenment concept against recent attempts to circumscribe it, arguing that without it a pluralistic society cannot survive. Awarded the Prix Montyon by the Académie Française, The Limits of Tolerance is a powerful reflection on twenty-first-century democracy’s most fundamental challenges.
History casts a spell on our minds more powerful than science or religion. It does not root us in the past at all. It rather flatters us with the belief in our ability to recreate the world in our image. It is a form of self-assertion that brooks no opposition or dissent and shelters us from the experience of time. So argues Constantin Fasolt in The Limits of History, an ambitious and pathbreaking study that conquers history's power by carrying the fight into the center of its domain. Fasolt considers the work of Hermann Conring (1606-81) and Bartolus of Sassoferrato (1313/14-57), two antipodes in early modern battles over the principles of European thought and action that ended with the triumph of historical consciousness. Proceeding according to the rules of normal historical analysis—gathering evidence, putting it in context, and analyzing its meaning—Fasolt uncovers limits that no kind of history can cross. He concludes that history is a ritual designed to maintain the modern faith in the autonomy of states and individuals. God wants it, the old crusaders would have said. The truth, Fasolt insists, only begins where that illusion ends. With its probing look at the ideological underpinnings of historical practice, The Limits of History demonstrates that history presupposes highly political assumptions about free will, responsibility, and the relationship between the past and the present. A work of both intellectual history and historiography, it will prove invaluable to students of historical method, philosophy, political theory, and early modern European culture.
