Traditional Canon Research Articles

Reframing medical education research: let’s make the publishable meaningful and the meaningful publishable

education: current practices and opportunities. Acad Med 2008;83 (2):192–8. 8 Houpt ER, Pearson RD, Hall TL. Three domains of competency in global health education: recommendations for all medical students. Acad Med 2007;82 (3):222–5. 9 Evert J, Mautner D, Hoffman I. Developing global health curricula: a guidebook for US medical schools. In: Hall T, ed. Global Health Education Consortium 2006. San Francisco, USA: GHEC 2006, 32–8. 10 Cooke M, Irby DM, Sullivan W, Ludmerer KM. American medical education 100 years after the Flexner report. N Engl J Med 2006;355 (13):1339–44. 11 Foundation for Advancement of International Medical Education and Research. International opportunities in medical education. 2007. http://www.faimer. org/resources/opportunities/ index.html. [Accessed 4 July 2008.] 12 Rosenberg A. UC receives Gates Foundation grant to plan a School of Global Health. 2008. http:// www.universityofcalifornia.edu/ news/article/19077. [Accessed 19 February 2009.] 13 Mullan F. Doctors and soccer players – African professionals on the move. N Engl J Med 2007;356 (5):440–3. 14 What is health? The ability to adapt. Lancet 2009;373 (9666):781.

SILVER OF KAZAKH ZERGERS: TRADITIONS IN MODERN JEWELRY ART

This article explores traditional and modern jewelry of Kazakhstan. Regional differences between Western, Central, and Southern Kazakhstan are described. The transformation of traditional canons in the work of modern jewelers is demonstrated.

Modernism in Black & White

Modernism in Black & White Suzanne W. Churchill (bio) Can innovative practices in the classroom transcend old divisions in the field? The New Modernist Studies has toppled the hierarchies of high modernism, challenging the traditional canon’s exclusion of women, minorities, political activists, popular writers, and other marginalized figures. But the vital attention paid to the work of what Cary Nelson calls “Repression and Recovery” hasn’t fully overcome the neglect of the Harlem Renaissance, if Lawrence Rainey’s Modernism: An Anthology (2005) is any index to the state of the field.1 This hefty, 1181-page textbook claims to be “the most comprehensive anthology of Anglo-American modernism ever to be published,” yet it does not include a single African American writer (Nancy Cunard is the closest it sails to Harlem). This is not the only sign of the scarcity of African American representation in modernist studies. Modernism/Modernity, although certainly more inclusive than the Blackwell anthology, devotes more attention to T. S. Eliot and Wyndham Lewis than to Zora Neale Hurston or Wallace Thurman, and the attendance at the Modernist Studies Association annual conference—including those of us participating in this forum—is conspicuously white, despite concerted efforts to diversify the program. I teach at a small liberal arts college in the South, where diversity is also a challenge and goal, in our curriculum as well as our community. The teaching innovation I’ll discuss here was motivated by a desire to bridge the divide between modernism and the Harlem Renaissance. It was thus driven not by any deficiency in student preparation or engagement, but by a problem more deeply embedded in the structures of modernist scholarship and pedagogy. We are products of our educations. I [End Page 489] had little exposure to the Harlem Renaissance either as an undergraduate or graduate student, and my course offerings tended to privilege what I knew best: white, Anglo-American modernism. Yet my research in periodical studies taught me that modernism was not always divided along the color line: Fenton Johnson published poems in the largely white avant-garde magazine Others, Claude McKay and Mike Gold co-edited the Liberator, and William Stanley Braithwaite’s 1918 Anthology of Magazine Verse included war poems by Jesse Fauset and William Rose Benét. Such instances of border crossing and collaboration made me wonder what other intersections might be uncovered in modernist periodicals. I decided to conduct an experiment in collaborative research with undergraduates, based on a model developed by my colleague in the history department, John Wertheimer.2 I designed an upper-level seminar, “Modernism in Black & White,” with a dual focus: 1) crossing the color line between modernism and the Harlem Renaissance, and 2) doing collaborative research in modernist periodicals. Throughout the semester, as students read major modernist texts by T. S. Eliot, W. E. B. Du Bois, Nella Larsen, and Virginia Woolf, they would work in teams to research and write papers on modernist magazines. Together, we would use the new methodologies of periodical studies to transcend an old divide in modernist studies. In the process, we would reactivate the collaborative energies that generated so much modernist artistic and literary production. The seminar’s combination of great books and periodical studies reflected my ambivalence about periodical pedagogy. I’d had good results with previous, smaller-scale efforts to teach modernism through little magazines. When students encountered “difficult” modernist poems in their original magazine contexts—jostled among book reviews, artwork, and ads for cigarettes and soap—the poems seemed less baffling and remote: they became part of a media format students already knew how to read. Modernist magazines work like the contemporary analogues Michael Sayeau describes in his essay: within their sundry pages, arcane literary forms “come to appear familiar, already a part of . . . students’ everyday experiences of media and entertainment, yet something they suddenly feel empowered to understand and describe.” Like Marsha Bryant, I’ve also noticed that when students break out of the traditional framework for literary analysis (say, a three- to five-page close-reading of a poem or novel), they “often write livelier and more creative arguments.” Encouraged by such results, I was eager to incorporate periodical studies on...

Kodyfikacja prawa kanonicznego z 1983 roku. W 25-lecie promulgowania przez Jana Pawła II nowego Kodeksu Prawa Kanonicznego

The Catholic Church, while discharging – from the very beginning – its religious mission in the world, governs itself with its own legal order. Initially, but for a relatively short period of time, the Christians sought for the principles of their Christian life exclusively in the Revelation. There came however the epoch in which the guidelines for these principles were derived also from the provisions that were ever more frequently issued by the Church authorities. Since the propotion of these provisions systematically grew there appeared a natural tendency, continued throughout centuries, to compile the Church law collections. The tendency toward the inroduction of unification among the accumulating norms reached its climax in the Decretals of Gregory IX (1234). On the other hand the Corpus Iuris Canonici, composed of six original collections, and annouced by Pope Gregory XIII in 1582 was not awarded the status of official collection. It was only in the 20th century that there came to being the appropriate circumstances for the creation of the codification in the modern sense. These circumstances enabled Pope Pius X to embark upon the codification undertaking. The latter was completed by Pope Benedict XV's publication of the Code of Canon Law in 1917. In 1963, Pope John XXIII, while following the line launched by aggiornamento of Vatican Council II, initiated the revision of the Code of canon law. To reach that goal he appointed a special commission of cardinals, supported by the collegium of consultants (experts in canon law). The labour over the revision and simultaneously the codification of canon law, undertaken after the Council ended its sessions, were a long and complex process. There participated in it also the consulting agencies such as inter alia the episcopates of particular countries as well as the departments of theology and canon law of Church Universities. While preparing the new Code of canon Law, the codifiers took into consideration the recommendations and directives issued by Vatican Council II as well as the rich post-Council legislation. What however made up the major source for the discussed undertaking was the Code of Canon Law of 1917, this being the expression of faithfulness toward the canonical tradition. The codification work of Pope John XXIII was continued by Popes Paul VI and John Paul I but it was only John Paul II who managed to bring the work to an end. After almost 20 years of the codifiers' arduous labour the Polish Pope announced the new Code of canon law. This was done on the 25th of January 1983 (the Code being in effect from the 27th of November of 1983). The ceremonious presentation of the Code, made with the participation of the supreme legislator in the Church, took place on the 3rd of February of the same year.

<i>Women Scientists in Fifties Science Fiction Films</i> (review)

Bonnie Noonan, Women Scientists in Fifties Science Fiction Films. Jefferson: McFarland, 2005. vii+225 pp. us$35.00 (pbk).Ximena Gallardo C.Women Scientists in Fifties Science Fiction Films is a somewhat inaccurately titled book since only five of the female protagonists of the ten films discussed can be categorised as 'scientists'. Nevertheless, Noonan's book delivers what she promises in her preface: drawing from a wide variety of theories from Freud to Bakhtin to Jameson, she demonstrates that certain female characters from 1950s American sf films should be considered as protagonists in their own right. The book is at its best when Noonan re-imagines herself as a ten-year-old girl watching in fascination as the female scientist on the screen picks up a rat from its cage without showing any of the stereotypical feminine fear; as she explains, this is a type of image 'you hold to your heart and grow up with' (102). Where the book is less successful is in the use of theory to probe deeply into her subject - a problem complicated by an array of editorial errors.Noonan opens her first chapter, 'Definitions and Histories', by comparing novelist Robert Heinlein's and critic Carl Freedman's definitions of sf. She then reviews the definitions of the sf film offered by scholars Douglas Menville and Vivian Sobchack, and ends with a catalogue of critical views on 1950s B-sf films that includes Menville and Sobchack as well as Richard Hodgens, Bill Warren, Patrick Lucanio, Adam Knee, David J. Skal and Cyndy Hendershot. In chapter two, 'Constructing a Canon of 1950s B Science Fiction Films', Noonan uses the classifications from the previous chapter to explain her film selection and announces the principal objective of her following chapters: 'to redeem the image of woman by foregrounding women's roles to show not only how varied, but also how central, they were to the genre of 1950s B science fiction films' (38). The third chapter, 'Representations of Women Scientists', focuses on Dr Lisa Van Horne (Osa Massen) of Rocketship X-M (Neumann US 1950) and Professor Lesley Joyce (Faith Domergue) of It Came from beneath the Sea (Gordon US 1955). Chapter four, 'Professionalism and Femininity in the Giant Insect Films', discusses Them! (Douglas US 1954), Tarantula (Arnold US 1955) and The Deadly Mantis (Juran US 1957) in terms of their female heroes - Dr Pat Medford (Joan Weldon), Stephanie 'Steve' Clayton (Mara Corday) and Marge Blaine (Alix Talton), respectively - as well as their monstrous insects and spiders. The fifth chapter, 'Cinematically Representing a Heteroglot World', analyses Beginning of the End (Gordon US 1957) and Kronos (Neumann US 1957) as attempts to resolve the characteristic tension in the 1950s between women's contribution to the workforce and patriarchal opposition to their participation. Chapter six, 'Dreaming, Analyzing, and Joking in the Women-in-Power Films', explores Cat-Women of the Moon (Hilton US 1953), World without End (Bernds US 1956) and Queen of Outer Space (Bernds US 1958) using Freudian dream analysis. Finally, the conclusion, 'Where to Go from Here', suggests a plethora of possible research topics for exploring 1950s B-sf films, from 'the expectations placed on the dutiful wife or fiancee of the period' (156) through 'the boundaries that circumscribed masculine identity' (157) to 'the evolution of woman as icon of sexual liberation' (158) and beyond.Besides the usual bibliography, notes and index, Noonan includes a detailed filmography of 114 B-sf films from 1950 to 1966, forty-four entries of which contain excerpts of dialogue that 'illustrate the delicate balance between professionalism and traditional femininity these cinematic women in science needed to maintain as well as the scientific work they performed' (163). Two appendices list nineteen female protagonists of 1950s B-sf films and the men in their lives under the categories 'Female Leads and their Father Figures' and 'Female Leads and their Love Interests', thus transgressing traditional canons of 1950s sf by placing the female character as the focus of the lists and the male protagonist as her adjunct. …

Qumran Pesharim and the Pentateuch: Explicit Citation, Overt Typologies, and Implicit Interpretive Traditions

AbstractQumran pesher is characterized as contemporizing exegesis of poetic/prophetic biblical texts. Previous research has focused upon pesher exegesis of works which later canonical tradition designates as "Latter Prophets" and of the book of Psalms, the dominant base-texts in pesharim. The current study surveys the use of the Pentateuch in Qumran pesher, examining instances of explicit citation, overt Pentateuchal typology, and implicit interpretive traditions. The most noteworthy attributes that emerge are the prominence of Deuteronomy and a strong reliance upon pre-existing exegetical traditions.

:Medieval Church Law and the Origins of the Western Legal Tradition: A Tribute to Kenneth Pennington

In this volume, dedicated to medieval canon law expert Kenneth Pennington, leading scholars from around the world discuss the contribution of medieval church law to the origins of the western legal tradition. stellar cast assembled by editors Wolfgang P. Muller and Mary E. Sommar includes younger scholars as well as long-established specialists in the field. Muller's introduction provides the first comprehensive survey of investigative trends in the field in more than twenty years. Subdivided into four topical categories, the essays cover the entire range of the history of medieval canon law from the sixth to the sixteenth century. first section concentrates on the canonical tradition before the advent of academic legal studies in the twelfth century. second addresses the formation of canonistic theory. third and fourth sections consider the intellectual exchanges between canon law and other fields of study, as well as the practical application of canons in day-to-day court proceedings. Though the twenty-seven essays included in this volume are quite diverse, taken together they provide an outstanding overview of the latest research and cutting-edge scholarship on the topic. Kenneth Pennington is Kelly-Quinn Professor of Ecclesiastical and Legal at the Catholic University of America. He is the author of numerous works including Pope and Bishops: Papal Monarchy in the Twelfth and Thirteenth Centuries and The Prince and the Law, 1200-1600: Sovereignty and Rights in the Western Legal Tradition, and is coeditor of the CUA Press series, History of Medieval Canon Law.

Medievalism: The Middle Ages in the Modern World, by Michael AlexanderWilliam Morris's Utopia of Strangers: Victorian Medievalism and the Ideal of Hospitality, by Marcus Waithe

Reviewed by: Medievalism: The Middle Ages in the Modern World, and: William Morriss Utopia of Strangers: Victorian Medievalism and the Ideal of Hospitality Ruth Livesey (bio) Medievalism: The Middle Ages in the Modern World, by Michael Alexander; pp. xxviii + 306. New Haven and London: Yale University Press, 2007, $45.00, €25.00. William Morriss Utopia of Strangers: Victorian Medievalism and the Ideal of Hospitality, by Marcus Waithe; pp. xvi + 218. Woodbridge and Rochester, NY: D. S. Brewer, 2006, €50.00, $95.00. The book beautiful and a revived interest in the quality of printing were later offshoots of the Victorian interest in things medieval. It was clearly a sign that I had been spending too much time with such aesthetes when I decided to read first Michael Alexanders expansive work, beautifully produced by Yale, with copious colour illustrations and handsome bindings. Marcus Waithes book, on the other hand, is the result of a new initiative by the UKs English Association, working with the independent academic press Boydell & Brewer, to support specialist monographs: such earnest intentions dont extend to dust jackets; the cover itself seemed to be the emblem of plain living and high thinking, with the author and title pasted on a label, and so it came second. [End Page 740] In addition to its very material advantage of colour reproductions, Alexander's study offers three refreshing differences to a standard monograph on modern medievalism. First, the chronological range of the work, from the 1760s up to the work of Geoffrey Hill and W. H. Auden in the mid-twentieth century, extends beyond anything else written on the subject. Second, the author is not a specialist scholar of Victorian literature or cultural history but has published a number of translations of Old and Middle English texts and hence possesses an increasingly unusual authority on the matter of medievalism in modernity. Third, Alexander himself is robust in dismissing the "evil" directive that "rewards research, not teaching" in British universities: his work is aimed at liberating "the common inheritance of English literature" from the enclosures of "fields of academic research" (xiii). This is a work written to give a piece of native earth to the endangered common reader, dispossessed by the lairds of academe. The greater part of the book reads—unsurprisingly—as a set of engaging public lectures (with colour slides) by a well-respected emeritus professor. Alexander claims that the study was an offshoot of his work on literary history for A History of English Literature (2000), and despite some assertion that this work is a cultural history, its chief mode is rather to move from author to author, assessing his or her significance in a traditional canon. Walter Scott, whose role in reviving medieval romance is very usefully mapped throughout the book, is relegated to a subordinate position: he is, apparently, "today regarded as a second-division British Romantic" (48). The poetic "tact" (147) and "moral seriousness" (142) of Christina Rossetti puts her a point or two ahead of her brother, Dante Gabriel, for his stubborn immaturity in confusing, rather than combining, the "sensuous with the spiritual" (120) in "The Blessed Damozel" (1847, 1881); Alfred Tennyson's "The Lady of Shalott" (1832, 1842) pips John Keats's "The Eve of St. Agnes" (1820) to the top spot on similar grounds. That these Leavisite pronouncements are not worked through with detailed textual analysis would make me hesitate before recommending the book to undergraduates, despite helpful accounts of the sources of nineteenth-century medievalism, such as Thomas Malory's Le morte d'Arthur. There is a cheerful sense of liberation at first in Alexander's assertion that the work is the result of "reading primary sources" (xv) and that he has read very little in the way of critical studies on his subject (he notes that what he has examined "was not very encouraging" [xiv]). On reflection, however, a book hostile to current scholarship in toto but redolent of donnish authority makes for a strangely unstable text. The first seven chapters of Alexander's book cover familiar territory: Scott, Keats, Tennyson, Thomas Carlyle, John Ruskin, Benjamin Disraeli, the Pre-Raphaelite Brotherhood, Augustus Welby Pugin, and the Oxford Movement are all identified...

Kanonistische Präzisierung der „Seelsorge“

This article analyses the concept and nature of pastoral care in the Church, in light of the canonical tradition as summarised in CIC 1917 and also of the teaching of Vatican II. In view of its internal and external characteristics, pastoral care is defined as a fundamental part of the Church's mission, in which particular functions within the Church practise the ministries of proclamation, healing and leadership. The article pays especial attention to the role of parish priest by describing his many and varied tasks in the area of pastoral care.

Private Law Enforcement in a Formalist Legal Environment: The Italian Sai-Fondiaria Case

The Sai-Fondiaria case is Italy's most significant action in concert case. In this case public enforcement was unable to prevent the concerting parties from reaching their target. Minority shareholders therefore sued, even though Italian mandatory bid rules (MBRs) do not contain any specific rule concerning minority shareholders' entitlement to damages. At stake is private enforcement of MBRs. Courts and scholars are called to establish whether the law contains an implied right of action in favour of minority shareholders. The problem has also arisen in other European countries, where it is the object of much current debate.The Milan Tribunal thinks that minority shareholders have a right to damages, whereas the view of the Court of Appeal is diametrically opposed. Needless to say, both positions have considerable support amongst legal writers. Since deterrence arguments are still taboo with regards to private remedies, traditional interpretive canons and concepts are being employed in the debate: on one side to disguise deterrence ideas underpinning the reasoning; on the other, to retort using radical formalism, with its built-in bias against legal change. In this paper I analyze the case, the decisions and the comments. I suggest how deterrence arguments can be appropriately adopted in the reasoning of civil law courts and propose how the case should be decided in favour of minority shareholders, with beneficial effects on private enforcement status. I also analyze the recent amendments to MBRs that implement the Takeover Directive and endanger the future of private enforcement in this area of law.

Shifting Paradigms

Paradigms allow people to understand the world from various viewpoints, target specific audiences, define problems of study and methodological directives, and imply solutions in the real world. This article provides a brief history of theories of race and race relations, noting that racial paradigms in mainstream sociology have rarely been displaced by radically different ones. Until the 1960s, “new” paradigms appeared as repackaged perspectives with the same background assumptions. In this work, the authors juxtapose the viewpoints of social theorists writing from within the accepted (White “malestream”) canon against the writings of some who until recently have been excluded from the traditional canon. Reading theories from margin to center allows one to rethink the important features of a Black race paradigm that challenges prevailing theories and their background assumptions. This paradigm is characterized by democratic rhetoric, systematic research, and a call for social reform.

Mencius and Masculinities: Dynamics of Power, Morality, and Maternal Thinking by Joanne D. Birdwhistell (review)

Book Reviews 127 He further warns against artificially and statically viewing self-immolation as a single and unchanging practice but rather as a construct that is open to reinterpretation. Finally, he makes a case for the importance of appreciating self-immolators for the impact they have had on both the Buddhist community and Chinese society as a whole. Two useful appendices complete the work. The first provides a synopsis of biographies in the order they appear in the collections. The second supplies translations of the critical evaluations by the compilers of the three biographical collections of eminent monks mentioned above. Burning for the Buddha is a fascinating read, and Benn is certainly right when he reminds us in his conclusion that we should not shy away from materials that may jar our modern sensibilities. As is evident from this book, premodern historians also grappled with the awesomeness of these extreme acts of giving—most explicating Daoxuan’s reference to dying without (the appearance of) pain as a mark of spiritual attainment and instances where this was not the case. Like any good book of this kind, this suggests several avenues of inquiry that might be explored in future. For example, looking at other genre forms may shed more light on the attitudes towards and popularity of the practice of self-immolation among the laity and whether or how much tension existed between the monastic community and the laity to control the practice and the discourse. How was self-immolation viewed within the broader context of austere religious practices that assaulted or abandoned the body; what, if any, practices and so forth were considered most effective to prepare for auto-cremation in the long term; or did/how did medieval attitudes about public displays of bodily harm affect the ways in which self-immolators captured the Chinese imagination? In Burning for the Buddha, James Benn has done an excellent job of presenting a stimulating and wide-ranging set of issues about a subject that in less capable and sensitive hands might have strayed toward the sensational or macabre. This book deserves to be on the bookshelf of all students of Chinese Buddhism and is highly recommended as a classroom tool. LINDA PENKOWER, University of Pittsburgh Mencius and Masculinities: Dynamics of Power, Morality, and Maternal Thinking JOANNE D. BIRDWHISTELL. Albany, NY: State University of New York Press, 2007. ix, 158 pages. ISBN 978-0-7914-7029-9. US$55.00 hardback. Birdwhistell’s book represents yet another feminist critique and deconstruction of the canons via the text of Mencius whose ideas about masculinity, according to Birdwhistell, “are derived 128 Journal of Chinese Religions in a fundamental, but unacknowledged, way from maternal experience” (p. 3). Structure-wise, the book is composed of four blocs of ideas: Chapters 1 and 2 are methodological, exploring a hermeneutic interpretation of the book through the lens of gender; chapters 3 and 4 focus on the analysis of two types of masculinity rejected by Mencius: agrarian and self-centered; chapters 5-7 lay out Mencius’s own ideal of masculinity with compassion, ruling as son and younger brother and ruling as father and mother of the people; and lastly chapters 8-9 hypothesize the process of maternal transcoding as well as the relevance of the issue of gender to today’s world. In sum, this book primarily is written for various feminist communities but is most valuable for those who engage in the discourse on care ethics that take maternal thinking as paradigmatic. Birdwhistell begins her project of unmasking the maternal dimension in Mencius’s thought with the following four methodological assumptions: First, philosophical ideas are particular perspectives inseparable from their original social and historical context; second, gender is one of those critical aspects of all philosophical ideas regardless whether it is consciously attended to or not; third, Mencius’s concept of a benevolent ruler involves cultural processes of transcoding maternal and agricultural thought (that is, maternal thinking is transformed into masculine agricultural thinking) as well as filial piety and compassion, thus making maternal thinking an unacknowledged, hidden foundation; and lastly, the Western feminist critique of traditional canons through the lens of gender is applicable to the Chinese...

Ius Ecclesiarum Vehiculum Caritatis: Atti del simposio internationale per il decennale dell’entrata in vigore del Codex Canonum Ecclesiarum Orientalium by Congregazione per Le Chiese Orientali

Ius Ecclesiarum Vehiculum Caritatis: Atti del simposio internationale per il decennale dell’entrata in vigore del Codex Canonum Ecclesiarum Orientalium by Congregazione per Le Chiese Orientali. Roma, Libreria Editrice Vaticana, 2004. Pp. 1–992. Anniversaries are fitting occasions to reflect on one’s history, survey present circumstances, and envision plans for the future. Such is the case with Ius Ecclesiarum Vehiculum Caritatis, a compendium of academic papers, salutations, and homilies delivered during a five-day international symposium held at Rome in November 2001, to celebrate the tenth anniversary of the Codex Canonum Ecclesiarum Orientalium (CCEO). The text is comprised of nineteen major addresses in four languages (13 in Italian, 3 in English, 2 in French, and 1 in German) and twenty-nine minor presentations in five languages (18 in Italian, 4 in English, 3 in French, 2 in German, and 2 in Spanish). In addition, there are addresses by Pope John Paul II, Cardinal Sodano, then Secretary of State of the Holy See, and Cardinal Daoud, then Prefect of the Congregation for the Oriental Churches. All the presenters are highly reputable experts in the history, practice, and teaching of canon law. They include several preeminent individuals intimately involved in the redaction of the CCEO called for by Pope John XXIII and in teaching the Eastern code since its promulgation by Pope John Paul II in 1990. All the articles are well-researched academic papers with topics covering a broad spectrum of canonical themes. The topics of the major addresses range from theological subjects (e.g., the “Theotokos” in the Eastern code and the nature of the episcopal office), to juridical issues (e.g., the interrelationship between the Latin code and the Eastern code, the ecumenical aspects of mixed marriages, and the question of the rights of those belonging to a proper rite), as well as administrative concerns (e.g., particular law in churches sui iuris, legislation governing ecclesiastical universities and faculties, and administrative justice in the patriarchal church) and issues which touch the daily life of the faithful (e.g., the liturgy in the Eastern law, and the gift of religious life in the East and the West). The minor presentations also are very well researched and address a whole host of topics which are both practical and thought provoking. As one might expect, the major addresses are much more developed than the shorter minor presentations; however, this in no way discounts the quality of the latter. In fact, these concise minor presentations might appeal to the average canon lawyer and a broader spectrum of readers more than the weightier major addresses. book reviews 305 306 the jurist The greatest strength of Ius Ecclesiarum Vehiculum Caritatis is also its greatest weakness. This is a scholarly work that requires readers conversant in several languages and familiar with the rich canonical traditions of the Church, particularly the Eastern traditions. For professors, graduate students, and those particularly interested in the Eastern code, this book is a must for one’s library. For the majority of canon lawyers, however, it is not a ready-reference to keep at arm’s length when confronted with pastoral questions involving Eastern Catholics. Even though the various papers delve into these types of issues and handle them expertly, the overall academic nature of the text appeals to a relatively small audience. Ten years is embryonic for any body of law. This is all the more true in the case of the CCEO which as a single, unified code of law had no predecessor . The acts of the anniversary symposium found in Ius Ecclesiarum Vehiculum Caritatis will rightly find their way into the rich history of the Eastern canon law. The erudite authors offer a wise assessment of the state of the CCEO ten years after its promulgation and sow the seeds for its future development. Michael A. Souckar Archdiocese of Miami Miami, Florida BY WHAT AUTHORITY?: A PRIMER ON SCRIPTURE, THE MAGISTERIUM , AND THE SENSE OF THE FAITHFUL by Richard R. Gaillardetz. Collegeville, MN: Liturgical Press, 2003. Richard Gaillardetz is the Margaret and Thomas Murray and James J. Bacik Professor of Catholic Studies at the University of Toledo and the author of Teaching with Authority: A Theology of...

SUSAN WISEMAN. Conspiracy & Virtue: Women, Writing, and Politics in Seventeenth-Century England.

In a mind-stretching journey through genres as diverse as prophecy and the epistolary novel, Conspiracy and Virtue uses textual evidence to produce a compelling exploration of women's relationships to the political sphere in the period 1620–88. Wiseman argues persuasively that women's exclusion from more direct modes of political engagement leads to ‘a figurative, oblique, complex, politics’ (p. 3) expressed not in the traditional canon of political theory but in the wider realm of literature and culture. Yet what is most valuable and timely about this book is that it provides a counterweight to the existing body of studies that investigate women's place within royalist or sectarian discourse. Without collapsing vital divisions of religion and politics, Wiseman resists a misleadingly polarising literary history and deploys fresh juxtapositions to broaden our conception of the links between women, politics and writing during the seventeenth century. While the structure of the study is loosely chronological it avoids a linear approach to non-conformist or royalist writing through time, preferring instead to focus on ‘moments and kinds of writing which reveal something about women's relationships to politics’ (p. 30). In the first of the book's four sections of paired chapters, Wiseman examines the political rhetorics used by contemporaries in considering women and politics: first, by demonstrating the centrality of literary example in figuring connections between the two and secondly, by juxtaposing the correspondence of Parliamentarian Brilliana Harley with the diaristic writings of Anne Clifford to extend the possible definition of a political text by a woman.

“art is spirituality!”: practice, play, and experiential learning in the jewish renewal movement

ABSTRACTThis essay explores the art world of ALEPH: Alliance for Jewish Renewal—in order to better understand the role of particular material practices in creating a distinctive religious experience and community. One attractive characteristic of Jewish Renewal is its invitation to play artistically with Jewish canonical texts, practices, and traditions. While some might argue that play leads necessarily to a limited and fragmentary Judaism, and that more rigorous study and practice is required, others see both practice and play as routes to a deeper religious experience. Artistic play with Jewish texts and traditions is seen by Renewal Jews as experiential learning, a variety of midrash (biblical interpretation). Artistic adornment of ritual objects and garb may also be understood as hiddur mitzvah (beautifying the religious precepts). Through an examination of the work of five artists (two painters, two fabric artists, and a weaver), the essay engages the concept of “handmade midrash” (artistic works as interpretations of sacred texts); creative reinterpretations of such traditions as counting the Omer and celebrating the New Moon; and the meaning of Torah and of prayer. This essay argues that through artistic engagement with Judaism, Renewal Jews practice play.

"Poetry Is"

"Poetry Is" Simona Popescu, Translated from the Romanian by Christian Moraru As I was shooting the breeze with this blockhead it crossed my mind once more that I had no idea what poetry is... As I was shooting the breeze with this miratrix of Y and X it crossed my mind once more that I had no idea what poetry is. . . As I was listening to this criticaster, to this literary estate surveyor and to this newbie who worships only the three poets he has ever read it crossed my mind once more that I had no idea what poetry is... As I was getting acquainted with this asshole who said his poetry was winning awards left and right in his country it crossed my mind once more that I had no idea what poetry is... As I was bumping into this moron for whom poetry is a hobby —which rhymes with lobby (he is so good at it too) — it crossed my mind once more that I had no idea what poetry is. . . I have read about Shi Jing today. ["Poezia este, "from Lucräri în verde sau Pledoaria mea pentru poezie/ Mircea Cártárescu Paul Cernât, Translated by Julian Semilian and Laura Semilian Upon (re)readirtg the poetry that Mircea Cärtärescu wrote during the eighties, it becomes clear that what appeared, against the paralyzing, solemn "triumphalist" backdrop of 1980s Romania, to be "subversion," "uprooting of myth," or "polemical opposition" aimed at the canonical tradition is, actually , a lucid yet nostalgic and tender recycling ofthat tradition: a rescue operation undertaken with "sedatives " afforded by the rhetorical, ironic, and parodie apparatus. It is a historic irony that, at the end of the decade in which communism itself had become its own parody, the conception of "the national epic poem"—postulated as "triumphalist" by the Nicolae Ceausescu propaganda machine—reached fruition with none other than Mircea Cärtärescu's The Levant (1990), a heroico-comic masterpiece, ludic-parodic, and intertextually encyclopedic, a local Levantine synthesis in subtle debt to Mihai Eminescu and visionary to the point of anticipating the 1989 revolution. After The Levant, Cärtärescu wrote poems only sporadically, without illusions, without claims to greatness; some ofthese poems would become part of the much-touted volume Nothing. They reveal mere remnants ofyesterday's brilliance, but what remnants! His poetry continued to nourish from within the great visionary prose of The Dream/Nostalgia (1989) and Orbitor ( 1 996) (which itself develops along lines sketched in 1985's The All), shedding ludic mantles in order to explore, thoroughly, in all directions, the monstrous underground tunnels ofbeing. In truth, the author never renounced poetry. The poet Cärtärescu is, in fact, a metaphysical Romantic in postmodernist drag, but isn't the hippie generation the avatar ofthe erotic-oneiric, escapist Romantic ? Within poetry's present predicament, within the current trends towards pedestrian generalization of the postmodern model, the innovative character and daring irreverence of the young poet of those days appear in a new light, in a break away from less dramatic, pre-existing models of 1960s neo-modernism or neo-traditionalism. Cärtärescu is, infact, a metaphysical Romantic in postmodernist drag. The intense aesthetic experience of (re)reading Cärtärescu's poetry outclasses that of reading any other poet from the "eighties generation." Reading his poems with an open mind and without prejudice discerns the injustice and inconsistency of the reductivejudgments resentfully invoked by his ivory-tower detractors regarding aesthetics ("parodist," "artificial," "empty virtuosity," "facile mannerism," "lack ofontological profundity") or the ethico-political ("irresponsible aesthetical frivolity," "Bucharest presented as Las Vegas during the demented Ceausescu years"). This poet-emblem of the "eighties generation" is the only writer who, along with novelist Mircea Nedelciu, created a representative, "emblematic" literary identity for the Romanian 90s: a mythology. For Mircea Cärtärescu, a mythology of Bucharest in blue jeans, a mythology "against the grain" and rooted in a holistic poetical system, a system ofmagic correspondence , in which everything is related to everything else. The path of biography mystically opens into the world, into literature's spectacle, exploring, simultaneously , the contingent and the phantasmal, the real and...

Making Fun of the Canon in Contemporary China: Literature and Cynicism in a Post-Totalitarian Society

This article provides a systematic study of Canon-Mocking Literature, an important cultural phenomenon in contemporary China. From the combined perspective of stylistics and cultural studies, the article suggests that Canon-Mocking Literature is a subversion of the discursive order of traditional canons, including their underlying aesthetics, morality, and cultural codes. The productive pleasure of Canon-Mocking Literature – that is of parody, collage, and pastiche – thus derives from the undermining of authority within certain limits. The second half of the article analyzes the relationship between the rise of Canon-Mocking Literature and the spread of cynicism in the sociohistorical context of contemporary China. It concludes that Canon-Mocking Literature is a means of cultural resistance and escape in a post-totalitarian society and possesses the dual character of both critique and compromise.

Formal Protests

TBSBT Formal Protests James Matthew Wilson Questions of Possibility: Contemporary Poetry and Poetic Form David Caplan Oxford University Press http://www.oup.com 165 pages; paper, $24.95 Contemporary literary scholarship has, by and large, impaled itself on the paired horns of an equivocation on the word "politics," and this has damaged the study of poetry in particular. Taking to heart the lessons ofpoststructural thinkers, foremost among them, Michel Foucault, most scholars accept that the very structures of culture and subjectivity are constituted by and within a potentially infinite series of power relationships. As such, every facet of experience merits analysis to expose these lines of political tension or domination. One fruit of this has been to open up discursive space for works previously marginalized for their lack of high cultural resonance or aesthetic achievement. Where once Dracula (1897) was a kind of pulp fiction, it now occupies a central place in the ever-proliferating syllabi of graduate courses on the gothic, gender, and Irish studies. Inadvertently, perhaps, these same scholars elide mis understanding ofthe political with another more demotic understanding associated with protest movements in the nineteen-sixties. Then, to be "political" meant to be engaged and to subordinate all other facets of life to a particular socio-political cause. It was, in fact, in contradistinction to mis notion of politics as engaged and conscious action that Foucault outlined his almost despairing Nietzschean social theory. Nonetheless, in the literature classroom, these two understandings intermingle widi often confusing results—especially for the reading ofpoetry. Novels traditionally accounted as part ofthe canon remain in place, but our understanding of them has developed to appreciate what they leave unspoken, the way in which a text can inform its reader's extra-literary subjectivity. Novels outside the traditional canon are also granted entry into this discursive space, precisely because—sometimes—what originally set them "outside" was their disruptive or revealing emplotment oflines ofdie political. Adept at tracing the curvature ofany number ofideologies in prose narratives , most contemporary scholars lack the patience to perform a similar task with poems. An ignorance of and prejudice against poetic form (the complex of rhyme, meter, and stanza) often,exacerbates this impatience ofdiscovering political form, and poems by and large get ignored. In scholarship and teaching alike, when the odd poem does make its appearance, it does so because it was written in such a way as to make it easily available as a "political" document in the second sense of that term. In other words, scholars will seldom consider a poem like John Crowe Ransom's "Miriam Tazewell" in an essay or classroom, despite the striking way in which that poem projects anxiety about democratic chaos, material progress, and scientific rationalism onto the domestic sphere and the female body (although , I note, Cary Nelson has done so). More likely, they will make token representations ofthe genre of poetry by discussing explicitly, baldly "engaged" poems. Denise Levertov's raw and dated protests against Vietnam or whistling construction workers may get taught precisely because it is so raw as already to be "digested" into a pat political message suitable for the undergraduate classroom. Längsten Hughes's "The Negro Speaks of Rivers" gets taught because the title is so helpful one need hardly attend to the languorous lines that follow; and it also gets celebrated because of its author's race, despite the poem's appropriation of romantic nationalist and structuralist concepts that most contemporary scholars would find troubling. Because poems seem to resist the subtle hermeneutics of ideology, their use in the academic milieu gets reduced to that ofthe campaign billboard. And, to extend this observation, only those poems most aggressively, even obnoxiously , susceptible to this "billboarding" get studied. Certain supposedly "avant-garde" confections, for instance those ofCharles Bernstein and Lyn Hejinian, gain a privileged institutional credibility. The very opacity of their work makes it seem consummately "engaged"—precisely because, it would seem, upon reading it one is left wondering, "Ifthis is not political of intent, what else could it be?" Caplan'sfirst ambition is to demonstrate that nothing in poetry orpoeticform inheres. David Caplan's pithy yet wide ranging study steps into this prosaic academic atmosphere and...

Saving Higher Education in the Age of Money (review)

Reviewed by: Saving Higher Education in the Age of Money John Bean Saving Higher Education in the Age of Money by James Engell and Anthony Dangerfield. Charlottesville: University of Virginia Press, 2005. 304 pp. Cloth $27.95. ISBN 0-8139-2263-1 The theme of this book is clear from the first sentence: "This book examines how a new and growing culture of money both shapes and distorts higher education" (p. 1). Rather than a book on the economics of higher education in the vein of Slaughter and Leslie's Academic Capitalism (1997), James Engell and Anthony Dangerfield's book concerns the sociology of money—what are the effects of this institutional orientation toward money on academic society and society as a whole? The tone drifts between sensible outrage and the longing for a deep intellectual and humanistic ecology. The first chapter joins the argument those who have an orientation toward money have with those who are oriented toward liberal education as an end in itself. Engell and Dangerfield write, "The fastest-expanding and often strongest motivation in American higher education is now money" (p. 2). The goal of higher education is no longer to create, transmit, or apply knowledge; it is to gain wealth. The result is that fields that are prospering meet one or more of these criteria: "(1) The field promises more money in lifetime earnings to its graduates. . . . (2) the field studies money; or (3) it receives significant money from federal grants or private funding" (p. 5). The traditional liberal arts do not meet these criteria and, as a result, they are fairing poorly. Many in the academy have lost interest in "discussing values, promoting social justice, enhancing aesthetic appreciation, grasping historical causes, and simply learning more, or educating citizens to make intelligent choices in their self-government, forming personal judgment, and . . . becoming a better person" (p. 11). In place of these activities, colleges and universities have substituted the competition for economic gain. [End Page 240] In the second chapter, Engell and Dangerfield describe five interlocking goals for a university: economic, social, and civic instrumental good; the ethical deliberation over how knowledge should be used; and the pursuit of all knowledge and ideas as the final cause or "entelechy." The second part of Chapter 2 is a lament that a search for prestige and money has replaced these five goals and that the relative standing of an institution has replaced the need to be good or do good works. Chapter 3, "Learning for Dollars," describes how students are drawn to majors that involve competitiveness, productivity, utility, and a direct return on the investment of tuition dollars. Money becomes the "exclusive denominator," defining "prestige, excellence, competence, commitment to the public good" (p. 69). The authors fear this economic shortsightedness will produce only short-term rewards, the smugness that comes from wealth, and a loss of the ideal of scholarship and learning. Chapter 4, "Humanities and the Market-Model University," details the ways in which institutions seeking wealth and status have disinvested in the humanities. As a result, the humanities have poor vital signs and appear to be weakening in comparison to market-driven areas. Chapter 5, "The Destruction of Reading," shows the ways in which reading, considered the driving force behind education, has been devalued. The authors indicate that for them the best reading comes from the traditional canon in literature, philosophy, and history. It is not a new and diverse canon that is pushing the reading of traditional subjects aside, but deadlines, daily pressures, and instant electronic information. The shift in budgets from libraries to electronic media has not helped: "Time is sliced too thin for the mind to form itself" (p. 117). Chapter 6, "Means and Ends, Signs and Symbols," takes a side road through semiotics but arrives at the same place: Love of knowledge and moral virtue is replaced by preparatory training. The authors view higher learning as an elite and meritocratic activity. They desire blending the symbolic codes of the various disciplines, perhaps with an eye to not losing the humanities entirely. In Chapter 7, "Packaging Ethics," Engell and Dangerfield observe that general ethical considerations, once based on spiritual, moral, philosophical, and historical...

La disolución del matrimonio a favor de la fe

The presented study begins with the analysis of the dissolution of the marriage as exception to the indissolubility principle. Then the biblical foundations of the Pauline privilege and his influence in the canonical tradition in Decretum Gratiani are studied. The Pontifical Decretals Quanto and Gaudemus of Pope Innocent III suppose a decisive contribution to this topic. The study continues analyzing the canonical sources up to the first codification regarding this matter. The essay concludes with the study of the Instruction Ut notum of Pope Paul VI, as well as with the analysis of the canonical regulation and the Normae of April 30, 2001.