The history of ideology and its definition continues to occupy scholars across a range of disciplines. Contrary to the vast volume of earlier work on ideology however, this books provides a challenging new theory of ideology, one that is capable of explaining not only the internal structures of ideologies, but also how ideologies function in society. In formulating theory that is capable of providing the first insights into the internal structures of ideologies while simultaneously explaining how discourse structures may be (...) used in the production and reproduction of ideologies, van Dijk offers a highly important theoretical bridge between the micro and macro structures of society. This book will be essential for all students of discourse studies, communication, social psychology, sociology, and political science. (shrink)

Abstrak: Prediksi tentang hilangnya agama seiring dengan proses modernisasi ternyata tidak benar. Agama-agama tetap hadir dan memiliki pengaruh yang signifikan dalam kehidupan bermasyarakat. Kenyataan ini memberikan tantangan tersendiri bagi teologi, setidak-tidaknya karena tiga hal. Pertama, kehadiran agama seringkali disertai dengan kecenderungan kuat untuk melihat relevansi agama hanya pada lingkup kehidupan privat seseorang dan mengabaikan implikasi sosial politis hidup beriman. Kedua, kehadiran agama terkait pula dengan sejumlah tindak kekerasan yang mengancam ketenteraman hidup bersama. Ketiga, agama-agama —khususnya di Indonesia— dituntut menyesuaikan diri (...) berhadapan dengan kenyataan plural dan corak demokratis masyarakat. Teologi ditantang untuk menyumbangkan refleksi yang berguna bagi terbentuknya agama yang tidak lupa akan implikasi sosial-politiknya, yang bebas dari kekerasan dan mampu menempatkan diri dengan tepat di tengah masyarakat demokratis dan plural. Kata-Kata Kunci: Post-sekular, privatisasi agama, kekerasan, multikultural, posisi epistemis, demokrasi, teologi politik. Abstract: The prediction that religion would vanish during and because of the modernization is not really true. Religions are still present and play a significant role in social life. This fact gives a special and interesting challenge to theology, at least for three reasons. First, the presence of religion is often accompanied by the strong tendency among its adherents to find the relevance of religion only to the one’s private life, denying the social and political implication of religion. Second, the presence of religion is connected with the acts of violence, which threaten the peace of the social life. Third, the religions —especially in Indonesia— have to adapt themselves to the pluralistic reality and the democratic system of the society. Theology is challenged to offer meaningful reflection on the formation of religion, which does not forfeit its social and political implications, free from violence and mindful of how to place itself properly in the democratic and pluralistic society. Keywords: Post-secular, privatization of religion, violence, multi-cultural, epistemic position, democracy, political theology. (shrink)

Business ethics; collection of articles.

Adrianus van Selms as protestantse Teoloog. Van Selms het in 1938 vanaf Nederland na Suid-Afrika toe gekom om Semitiese Tale te doseer in die Fakulteit Lettere en Wysbegeerte aan die Universiteit van Pretoria. Hy het ook deeltyds in die Fakulteit Teologie doseer. Die Universiteit van Pretoria het hom as een van denkleiers van die 20ste eeu aan die universiteit erken. Hy het geslagte van teologiese studente beïnvloed tydens sy amptelike dienstydperk aan die universiteit, vanaf 1938 tot 1971. Meer as (...) 300 publikasies staan agter sy naam. Behalwe vir werk wat hy op die terrein van die Semitiese Tale gelewer het, het hy ook verskeie kommentare oor Ou-Testamentiese boeke geskryf. Verder was hy ook aktief as prediker in die kerk en het ook 'n uitsonderlike bydrae tot die kategesemateriaal van die Kerk gelewer. As teoloog het Van Selms aansluiting gevind by die reformatoriese tradisie van die 16de eeu. As eksegeet het hy die uitdaging aanvaar om die Bybelse tekste te lees in die erkenning van die historiese afstand wat die hedendaagse leser van die oorspronklike tekste skei. Hy is sodoende gekonfronteer met die knaende probleem van die benadering tot die Bybelse tekste: dogmaties of histories-krities? Deur as eksegeet sy eie dogmatikus te word, het hy die twee benaderings nie apart gehou nie, maar tot 'n eenheid gebring en op die manier 'n hervorming in die beoefening van die teologie verteenwoordig. Hy aanvaar met hierdie werkswyse die verantwoordelikheid vir die erfenis van die Kerkhervorming vir die kerk van sy dag. Die hoofstuk ontwikkel langs die verwagtinge wat aan die amp van predikant in die reformatoriese tradisie gestel word: teologie, prediking, kategese en herdelike sorg. (shrink)

The last chapter of Politian's first Miscellanea dealt with the amica silentia lunae through which the Greeks sailed back to Troy . He argued that the phrase should not be taken literally, as a statement that Troy fell at the new moon, but in an extended sense, as a poetic indication that the moon had not yet risen when the Greeks set sail. This reading had one merit: it explained how Virgil's moon could be silent while the Greeks were en (...) route but shine during the battle for the city . Yet Politian's effort to identify the phase of the moon described by Virgil was anything but clear: Non igitur aut sera fuerit aut pernox luna, tum nec lunae quidem omnino coitus, sed tempus arbitror potius quamdiu illa non luceret. Accordingly, though his arguments were sometimes repeated by commentators and teachers, they won little assent from scholars who occupied themselves seriously with the passage. In his Adversaria Turnebus took silentia lunae as referring ‘ad noctis taciturnitatem…non ad interlunium’. In the first chapter of his De rebus per epistolam quaesitis Giano Parrasio sharply criticised the fuzziness of Politian's explanation: ‘Ambages istae sunt, ambages’. More important, he quoted a line from the Little Iliad: νξ μν ην μέσση, λαμπρ δ' πέτελλε σελήνη. This he rendered ‘Nox erat intempesta, nitebat et aurea coelo Luna’, and inferred from it that the moon had been up when Troy fell. In his Virgilius collation scriptorum Graecorum illustratus, finally, Fulvio Orsini published a scholium on Euripides' Hecuba, one which quoted both the line from the Little Iliad and an analysis of it by the Peripatetic Callisthenes. He too took the line as refuting Politian. (shrink)

The pseudo-Ciceronian Epistula ad Octavianum enjoys the unmerited distinction of being preserved not only in most of the manuscripts which contain the Ad Atticum letters but also in some of those which contain the second half of the Ad Familiares letters; the former tradition is usually designated Ω, the latter I shall designate X. It was on the Ω tradition that the earliest printed texts were based. In the sixteenth century Cratander and Turnebus introduced a number of readings from (...) the X tradition; some of these were incorporated in the vulgate, but the printed editions from that of Lambinus to that of Purser still continued to be based mainly on Ω. In 1913, in an article in Eranos, xiii. 136–46, Sjögren set himself to prove that the value of Ω had been overrated in the establishment of the text, and that greater importance should be attached to X than to Ω; and in accordance with this view, in his 1914 Teubner text, Sjögren follows X, as against Ω, about twice as often3 as Purser does. This view of Sjögren's, I believe, will not stand examination, and to disprove it is the purpose of the present article. (shrink)

Books Reviewed in this Article: Towards a New Mysticism, Teilhard de Chardin and Eastern Religions. By Ursula King. Zen and the Bible: A Priest's Experience. By J.K. Kadowaki. Buddhism and Christianity, A Preface to Dialogue. By Georg Siegmund. Roman Catholicism: The Search for Relevance. By Bill McSweeney. The Church ‐ Maintained in Truth. By Hans Küng. The Communion of Saints. By Michael Perham. Identity and the Sacred: A Sketch for a New Social‐Scientific Theory of Religion. By Hans Mol. Sacrifice. Edited (...) by M.F.C. Bourdillon and Meyer Fortes. Theists and Atheists: A Typology of Non‐Belief By Thomas Molnar. Myth and Society in Ancient Greece. By Jean‐Pierre Vernant. The Alternative Tradition: Religion and the Rejection of Religion in the Ancient World. By James Thrower. Paulus im ältesten Christentum: Das Bild des Apostels and die Rezeption der paulinischen Theologie in der frühchristlichen Literatur bis Marcion. By Andreas Lindemann. Christ: the Christian Experience in the Modern World. By Edward Schillebeeckx. Interim Report on the Books “Jesus” and “Christ”. By Edward Schillebeeckx. Christologie im Präsens: Kritische Sichtung neuer Entwürfe. By Arno Schilson & Walter Kasper. Disput um Jesus and um Kirche. By Walter Kern. It is Not Lawful For Me To Fight: Early Christian Attitudes Toward War, Violence and the State. By Jean‐Michel Hornus. Byzantium and the Rise of Russia: A Study of Byzantino‐Russian Relations in the Fourteenth Century. By John Meyendorff. Reformation Principle and Practice: Essays in Honour of Arthur Geoffrey Dickens. Edited by Peter Newman Brooks. Adrianus Saravia. By Willem Nijenhuis. Rome and the Counter‐Reformation in Scandinavia, II. By Oskar Garstein. Winstanley the Digger: A Literary Analysis of Radical Ideas in the English Revolution. By T. Wilson Hayes. Perfect Fools. By John Saward. Lord Abbot of the Wilderness: The Life and Times of Bishop Salvado. By George Russo. St Edmund's House: The First Eighty Years. By Garrett Sweeney. Doubt and Religious Commitment: the Role of the Will in Newman's Thought. By M. Jaime Ferreira. The Philosophers: Their Lives and the Nature of Their Thought. By Ben‐Ami Scharfstein. Philosophies and Cultures. By Frederick C. Copleston. The Sceptical Feminist. By Janet Radcliffe Richards. Homosexuality and Ethics. Edited by Edward Batchelor, Jr. (shrink)