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612. Colossians 1.16: Old Creation or New Creation? (Sean Finnegan)

Play Episode Listen Later Aug 8, 2025 54:00

How should we understand the words, “in him all things were created” in Col 1.16? Although commonly taken to mean Christ created the universe, this view has contextual, structural, and exegetical problems. In what follows I’ll name six problems with old-creation readings before laying out why a new creation approach makes sense. I presented this talk at the 2025 Unitarian Christian Alliance (UCA) conference in Uxbridge, England. Scroll down to see the full-length paper. For those listening to the audio, here’s a quick reference to Colossians 1.15-20 Strophe 1 (Col 1.15-18a) 15a who is (the) image of the invisible God, 15b firstborn of all creation 16a for in him were created all things 16b in the heavens and upon the earth, 16c the visible and the invisible, 16d whether thrones or dominions or rulers or authorities 16e all things have been created through him and for him 17a and he is before all things 17b and all things hold together in him 18a and he is the head of the body of the Church,[12] Strophe 2 (Col 1.18b-20) 18b who is (the) beginning, 18c firstborn from the dead, 18d in order that he may be first in all things, 19 for in him was pleased all the fulness to dwell 20a and through him to reconcile all things in him, 20b making peace through the blood of his cross 20c whether the things upon the earth 20d or the things in the heavens Here’s Randy Leedy’s New Testament Diagram Here are the slides in the original PowerPoint format Download [13.82 MB] Here are the slides converted to PDF Loading... Taking too long? Reload document | Open in new tab Download [3.16 MB] To read the paper, simply scroll down or read it on Academia.edu. Listen on Spotify Listen on Apple Podcasts —— Links —— Check out these other papers by Sean Finnegan Support Restitutio by donating here Join our Restitutio Facebook Group and follow Finnegan on X @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play it out on the air Who is Sean Finnegan? Read his bio here Get Finnegan’s book, Kingdom Journey to learn about God’s kingdom coming on earth as well as the story of how Christianity lost this pearl of great price. Get the transcript of this episode Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Below is the paper presented on July 25, 2025 in Uxbridge, England at the 2nd annual UCA UK Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Colossians 1.16: Old Creation or New Creation? by Sean P. Finnegan Abstract How should we understand the words, “in him all things were created” in Col 1.16? Although commonly taken to mean Christ created the universe, this view has contextual, structural, and exegetical problems. In what follows, I will explain the difficulties with the various old creation readings of Col 1.16 along with five reasons for a new creation approach. Then I'll provide a new creation reading of Col 1.16 before summarizing my findings in the conclusion. Introduction Colossians 1.15-20 is a fascinating text of great importance for Christology. Commonly understood to be a hymn, it is fascinating in its cosmic scope and elevated Christology. Although many commentators interpret Paul[1] to say that Christ created the universe in his pre-existent state in Col 1.16, not all scholars see it that way. For example, Edward Schillebeeckx writes, “There is no mention in this text of pre-existence in the Trinitarian sense.”[2] Rather he sees “an eschatological pre-existence, characteristic of wisdom and apocalyptic.”[3] G. B. Caird agreed that Paul's focus in Col. 1.15-20 was not pre-existence (contra Lightfoot), rather, “The main thread of Paul's thought, then, is the manhood of Christ.”[4] In other words, “All that has been said in vv. 15-18 can be said of the historical Jesus.”[5] James Dunn also denied that Paul saw Christ as God's agent in creation in Col 1.15-20, claiming that such an interpretation was “to read imaginative metaphor in a pedantically literal way.”[6] James McGrath argued that “Jesus is the one through whom God's new creation takes place.” [7] Andrew Perriman likewise noted, “There is no reference to the creation of heaven and earth, light and darkness, sea and dry land, lights in the heavens, vegetation, or living creatures,”[8] also preferring a new creation approach.[9] To understand why such a broad range of scholars diverge from the old creation interpretation of Col 1.16, we will examine several contextual, structural, and exegetical problems. While explaining these, I'll also put forward four reasons to interpret Col 1.16 as new creation. Then I'll provide a fifth before giving a new creation reading of Col 1.15-20. But before going any further, let's familiarize ourselves with the text and structure. The Form of Col 1.15-20 To get our bearings, let me begin by providing a translation,[10] carefully structured to show the two strophes.[11] Strophe 1 (Col 1.15-18a) 15a who is (the) image of the invisible God, 15b firstborn of all creation 16a for in him were created all things 16b in the heavens and upon the earth, 16c the visible and the invisible, 16d whether thrones or dominions or rulers or authorities 16e all things have been created through him and for him 17a and he is before all things 17b and all things hold together in him 18a and he is the head of the body of the Church,[12] Strophe 2 (Col 1.18b-20) 18b who is (the) beginning, 18c firstborn from the dead, 18d in order that he may be first in all things, 19 for in him was pleased all the fulness to dwell 20a and through him to reconcile all things in him, 20b making peace through the blood of his cross 20c whether the things upon the earth 20d or the things in the heavens Here I've followed the two-strophe structure (1.15-18a and 18b-20) noted more than a century ago by the classical philologist Eduard Norden[13] and repeated by James Robinson,[14] Edward Lohse,[15] Edward Schweizer,[16] James Dunn,[17] Ben Witherington III,[18] and William Lane[19] among others. By lining up the parallel lines of the two strophes, we can clearly see the poetic form. Strophe 1 15a who is (the) image… 15b firstborn of all creation 16a for in him were created all things… 16e all things have been created through him… Strophe 2 18b who is (the) beginning, 18c firstborn from the dead … 19 for in him was pleased all… 20a and through him to reconcile all things in him… Such striking repeated language between the two strophes means that we should be careful to maintain the parallels between them and not take a grammatical or exegetical position on a word or phrase that would disconnect it from the parallel line in the other strophe. Some scholars, including F. F. Bruce,[20] Michael Bird,[21] David Pao,[22] among others proposed vv. 17-18a as an independent transitional link between the two strophes. Lohse explained the motivation for this unlikely innovation as follows. Above all, it is curious that at the end of the first, cosmologically oriented strophe, Christ is suddenly referred to as the “head of the body, the church” (1:18a κεφαλή τοῦ σώματος τῆς ἐκκλησίας). Considering its content, this statement would have to be connected with the second strophe which is characterized by soteriological statements. The structure of the hymn, however, places it in the first strophe.[23] For interpreters who prefer to think of the first strophe as cosmogony and the second as soteriology, a line about Christ's headship over the church doesn't fit very well. They restructure the form based on their interpretation of the content. Such a policy reverses the order of operations. One should determine the form and then interpret the content in light of structure. Lohse was right to reject the addition of a new transitional bridge between the two strophes. He called it “out of the question” since vv. 17-18a underscore “all things” and “serve as a summary that brings the first strophe to a conclusion.”[24] Now that we've oriented ourselves to some degree, let's consider old creation readings of Col 1.16 and the problems that arise when reading it that way. Old Creation Readings Within the old creation paradigm for Col 1.16 we can discern three groups: those who see (A) Christ as the agent by whom God created, (B) Wisdom as the agent, and (C) Christ as the purpose of creation. Although space won't allow me to interact with each of these in detail, I will offer a brief critique of these three approaches. As a reminder, here is our text in both Greek and English. Colossians 1.16 16a ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα 16b ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, 16c τὰ ὁρατὰ καὶ τὰ ἀόρατα, 16d εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· 16e τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 16a for in him were created all things 16b in the heavens and upon the earth, 16c the visible and the invisible, 16d whether thrones or dominions or rulers or authorities 16e all things have been created through him and for him 1. Christ as the Agent of Creation Scot McKnight is representative in his claim that “The emphasis of the first stanza is Christ as the agent of creation … and the second is Christ as the agent of redemption.”[25] This view sees the phrase “in him were created all things” as Christ creating the universe in the beginning. However, this position has six problems with it. Firstly, the context of the poem—both before (vv. 13-14) and after (vv. 21-22)—is clearly soteriological not cosmogonical.[26] By inserting vv. 15-20 into the text after vv. 13-14, Paul connected the two together.[27] V. 15 begins with ὅς ἐστιν (who is), which makes it grammatically dependent on vv. 13-14. “It is widely accepted,” wrote Dunn, “that this passage is a pre-Pauline hymn interpolated and interpreted to greater or less extent by Paul.”[28] By placing the poem into a redemptive frame, Paul indicated how he interpreted it. The fact that God “rescued us from the authority of darkness and transferred (us) into the kingdom of his beloved son” is the controlling context (v. 13).[29] As I will show below, I believe vv. 15-20 are ecclesiology not protology, since ecclesiology naturally flows from soteriology. Rather than remaining in the old domain of darkness, vulnerable to malevolent spiritual powers of this age, Colossian Christians are transferred into the new domain of Christ. The context makes it more natural to interpret the creation language of vv. 15-16 in light of Christ's redemptive work—as references to new creation rather than old creation. Doing so retains the contextual frame rather than jumping back to the beginning of time. A second problem arises when we consider the phrase “image of the invisible God” in v. 15. Although some see a Stoic or Wisdom reference here, I agree with F. F. Bruce who said, “No reader conversant with the OT scriptures, on reading these words of Paul, could fail to be reminded of the statement in Gen. 1:26f., that man was created by God ‘in his own image.'”[30] Immediately after making humanity in his own image, God blessed us with dominion over the earth. Philo also connected humanity's image of God with “the rulership over the earthly realms.”[31] But if the Christ of v. 15 is the pre-existent son prior to his incarnation, as the old creation model posits, “How can he be the ‘image of God,'” asked Eduard Schweizer, since “the one who is thus described here is not the earthly Jesus?”[32] It is precisely by virtue of his humanity that Jesus is the image of God not his pre-existence.[33] Thus, image-of-God language points us to the creation of a new humanity. A third problem is that “firstborn of all creation” prima facia implies that Christ is a member of creation (a partitive genitive). This is how Paul thought about Christ as firstborn in Rom 8.29 when he called Christ “firstborn among many brothers and sisters.” Clearly he saw Christ as a member of the “ἀδελφοῖς” (brothers and sisters). Furthermore, “πρωτότοκος πάσης κτίσεως” (firstborn of all creation) in v. 15 parallels “πρωτότοκος ἐκ τῶν νεκρῶν” (firstborn from the dead) v. 18. Although the former (v. 15) can be taken as a genitive of subordination (firstborn over creation) or as a partitive genitive (firstborn of creation), the latter (v. 18) is unambiguously partitive. Because v. 18 includes the word ἐκ (from/out of), instead of a multivalent genitive, it must mean that Jesus was himself a member of the dead prior to his resurrection. Likewise, he was the firstborn member of creation. To take v. 15 as a genitive of subordination and v. 18 in a partitive sense allows theology to drive exegesis over against the clear structural link between v. 15b and v. 18c. In fact, as the BDAG noted, Christ is “the firstborn of a new humanity.”[34] He is chronologically born first and, by virtue of that, also preeminent.[35] Fourthly, the phrase, “ἐν αὐτῷ” (in him), implies soteriology not protology as it does throughout the Pauline corpus. The prepositional phrases “in Christ,” “in the Lord,” “in him,” and others that are similar occur more than a hundred times in Paul's epistles. McKnight elucidated the sense nicely: “This expression, then, is the inaugurated eschatological reality into which the Christian has been placed, and it also evokes the new-creation realities that a person discovers.”[36] Creation in Christ is not likely to refer to Genesis creation. In fact, apart from Col 1.16, there is no text within Paul or the rest of the Bible that speaks of the origin of the universe as something created “in Christ.”[37] Sadly translators routinely obscure this fact by translating “ἐν αὐτῷ” as “by him.”[38] Amazingly, the NASB and ESV render “ἐν αὐτῷ” as “in him” in every other usage apart from Col 1.16![39] For the sake of consistency, it makes better sense to render “ἐν αὐτῷ” as “in him” and let the reader decide how to interpret it. Fifthly, the line, “and he is the head of the body, the Church” (v. 18a) clearly roots the first strophe in redemptive history not creation. Our English translations follow Robert Estienne's verse divisions, which confusingly combine the last line of the first strophe (v. 18a) and the first line of the second (v. 18b), obscuring the native poetic structure. As I made the case above, the structure of the text breaks into two strophes with v. 18a included in the first one. As I mentioned earlier, vv. 15-20 are a pre-existing poem that Paul has modified and incorporated into the text of Colossians. Ralph Martin pointed out that the poem contains “no less than five hapax legomena” and “about ten non-Pauline expressions.”[40] Additionally, there appear to be awkward additions that disrupt the symmetry. These additions are the most explicitly Christian material. It is likely that the original said, “and he is the head of the body” to which Paul appended “the church.” Edward Schillebeeckx commented on this. In Hellenistic terms this must primarily mean that he gives life and existence to the cosmos. Here, however, Colossians drastically corrects the ideas … The correction made by Colossians is to understand ‘body' as a reference to the church, and not the cosmos. This alters the whole perspective of the cultural and religious setting … The cosmic background is reinterpreted in terms of salvation history and ecclesiology. In fact Christ is already exercising his lordship over the world now … however, he is doing this only as the head of the church, his body, to which he gives life and strength. Thus Colossians claims that the church alone, rather than the cosmos, is the body of Christ.[41] If this is true, it shows Paul's careful concern to disallow a strictly old creation or protological reading of the first strophe. For by inserting “of the church,” he has limited the context of the first strophe to the Christ event. “The addition of ‘the church,'” wrote Dunn, “indicates that for Paul at any rate the two strophes were not dealing with two clearly distinct subjects (cosmology and soteriology).”[42] Karl-Joseph Kuschel wrote, “The answer would seem to be he wanted to ‘disturb' a possible cosmological-protological fancy in the confession of Christ … to prevent Christ from becoming a purely mythical heavenly being.”[43] Thus Paul's addition shows us he interpreted the creation of v16 as new creation. Lastly, theological concerns arise when taking Col 1.16 as old creation. The most obvious is that given the partitive genitive of v. 15, we are left affirming the so-called Arian position that God created Christ as the firstborn who, in turn, created everything else. Another thorn in the side of this view is God's insistence elsewhere to be the solo creator (Isa 44.24; cf. 45.18). On the strength of this fact, modalism comes forward to save the day while leaving new problems in its wake. However, recognizing Col 1.15-20 as new creation avoids such theological conundrums. 2. Wisdom as the Agent of Creation Dustin Smith noted, “The christological hymn contains no less than nine characteristics of the wisdom of God (e.g., “image,” “firstborn,” agent of creation, preceding all things, holding all things together) that are reapplied to the figure of Jesus.”[44] Some suggest that Col 1.15-20 is actually a hymn to Wisdom that Paul Christianized.[45] The idea is that God created the universe through his divine Wisdom, which is now embodied or incarnate in Christ. Dunn explained it as follows. If then Christ is what God's power/wisdom came to be recognized as, of Christ it can be said what was said first of wisdom—that ‘in him (the divine wisdom now embodied in Christ) were created all things.' In other words the language may be used here to indicate the continuity between God's creative power and Christ without the implication being intended that Christ himself was active in creation.[46] Before pointing out some problems, I must admit much of this perspective is quite noncontroversial. That Jewish literature identified Wisdom as God's creative agent, that there are linguistic parallels between Col 1.15-20 and Wisdom, and that the historical Jesus uniquely embodied Wisdom to an unprecedented degree are not up for debate. Did Paul expect his readers to pick up on the linguistic parallels? Afterall, he could have just said “in her were created all things” in v. 16, clearly making the connection with the grammatically feminine σοφία (Wisdom). Better yet, he could have said, “in Wisdom were created all things.” Even if the poem was originally to Wisdom, Paul has thoroughly Christianized it, applying to Christ what had been said of Wisdom. However, the most significant defeater for this view is that applying Wisdom vocabulary to Christ only works one way. Wisdom has found her home in Christ. This doesn't mean we can attribute to Christ what Wisdom did before she indwelt him any more than we can attribute to the living descendants of Nazis the horrific deeds of their ancestors. Perriman's critique is correct: “The point is not that the act of creation was Christlike, rather the reverse: recent events have been creation-like. The death and resurrection of Jesus are represented as the profoundly creative event in which the wisdom of God is again dynamically engaged, by which a new world order has come about.”[47] Once again a new creation approach makes better sense of the text. 3. Christ as the Purpose of Creation Another approach is to take ἐν αὐτῷ (in him) in a telic sense. Martha King, a linguist with SIL, said the phrase can mean “in association with Christ everything was created” or “in connection with Christ all things were created.”[48] Lexicographer, Joseph Thayer, sharpened the sense with the translation, “[I]n him resides the cause why all things were originally created.”[49] William MacDonald's translation brought this out even more with the phrase, “because for him everything … was created.”[50] The idea is that God's act of creation in the beginning was with Christ in view. As Eric Chang noted, “Christ is the reason God created all things.”[51] G. B. Caird said, “He is the embodiment of that purpose of God which underlies the whole creation.”[52] The idea is one of predestination not agency.[53] Christ was the goal for which God created all things. A weakness of this view is that purpose is better expressed using εἰς or δία with an accusative than ἐν. Secondly, the parallel line in the second strophe (v. 19) employs “ἐν αὐτῷ” in a clearly locative sense: “in him all the fullness was pleased to dwell.” So even though “ἐν αὐτῷ” could imply purpose, in this context it much more likely refers to location. Lastly, Paul mentioned the sense of purpose at the end of v. 16 with “εἰς αὐτὸν ἔκτισται” (for him has been created), so it would be repetitive to take “ἐν αὐτῷ” that way as well. To sum up, the three positions that see Col 1.16 as a reference to old creation all have significant problems. With these in mind, let us turn our attention to consider a fourth possibility: that Paul has in mind new creation. Reasons for a New Creation Reading I've already provided four reasons why Col 1.15-20 refers to new creation: (1) calling Christ the image of God points to the new humanity begun in Christ as the last Adam;[54] (2) since the firstborn of the old creation was Adam (or, perhaps, Seth), Jesus must be the firstborn of the new creation; (3) saying Jesus is the head of the church, limits the focus for the first strophe to the time following the Christ event; (4) the context of the poem, both before (vv. 13-14) and after (vv. 21-22) is soteriological, making an old creation paradigm awkward, while a new creation view fits perfectly. The Catholic priest and professor, Franz Zeilinger, summarized the situation nicely: “Christ is (through his resurrection from the realm of death) Lord over the possession granted to him, of which he is the ἀρχή (beginning) and archetype, … and head and beginning of the eschatological new creation!”[55] Additionally, a new creation paradigm fits best with Paul's elaboration of what visible and invisible things in heaven and on earth he has in mind. Once again, here's our text. 16a for in him were created all things 16b in the heavens and upon the earth, 16c the visible and the invisible, 16d whether thrones or dominions or rulers or authorities 16e all things have been created through him and for him By specifying thrones, dominions, rulers, and authorities, we discern Paul's train of thought. Form critics are quick to point out that v. 16d is Paul's addition to the poem. Without it, the reader may have thought of sky, land, and animals—old creation. However, with v. 16d present, we direct our attention to political realities not God's creative power or engineering genius. Martha King noted the two possible meanings for εἴτε: (1) specifying the “invisible things” or (2) giving examples of “all things.” Taking the second view, we read “in him were created all things, including thrones, dominions, rulers, and authorities.”[56] Randy Leedy also presented this position in his sentence diagrams, identifying v. 16d as equivalent to v. 16c and v. 16b, all of which modify τὰ πάντα (all things) at the end of v. 16a. (See Appendix for Leedy's diagram.) Perriman pressed home the point when he wrote: The fact is that any interpretation that takes verse 16 to be a reference to the original creation has to account for the narrow range of created things explicitly listed. … The Colossians verse mentions only the creation of political entities—thrones, lordships, rulers and authorities, visible and invisible—either in the already existing heaven or on the already existing and, presumably, populated earth. What this speaks of is a new governmental order consisting of both invisible-heavenly and visibly-earthly entities.”[57] Understanding v. 16d as equivalent to “all things” in v. 16a nicely coheres with a new-creation paradigm. However, taken the other way—as an elaboration of only the invisible created realities—v. 16d introduces an asymmetrical and clumsy appendix. A New Creation Reading of Col 1.16 Now that we've considered some problems with old creation views and some reasons to read Col 1.16 from a new creation perspective, let's consider how a new creation reading works. New creation is all about the new breaking into the old, the future into the present. G. F. Wessels said, “Paul made clear that there is a present realized aspect of salvation, as well as a future, still outstanding aspect, which will only be realized at the eschaton.”[58] New creation, likewise, has future and present realities. Exiting Old Creation Before becoming part of the new creation, one must exit the old creation. “Our old humanity was co-crucified“ (Rom 6.6). “With Christ you died to the elemental principles of the world” (Col 2.20). “As many as were baptized into Christ Jesus, were baptized into his death” (Rom 6.3). We were “co-buried with him through baptism into the death … having been united with the likeness of his death” (Rom 6.4-5). Our death with him through baptism kills our allegiance and submission to the old powers and the old way of life “in which you formerly walked according to the zeitgeist of this world, according to the rule of the authority of the air, the spirit which now works in the children of disobedience” (Eph 2.2). Entering New Creation As death is the only way out of the old creation, so resurrection is the only way into the new creation. “You have been co-raised with Christ” (Col 3.1). God “co-made-alive us together with him” (Col 2.13).[59] By virtue of our union with Christ, we ourselves are already “co-raised and co-seated us in the heavenlies in Christ Jesus” (Eph 2.6). The result of this is that “we also may walk in newness of life” (Rom 6.4). For those who are “in Christ, (there is) a new creation; the old has passed away, behold (the) new has come into existence” (2 Cor 5.17). “They have been ‘transported,'” wrote Schillebeeckx, “they already dwell above in Christ's heavenly sphere of influence (Col 1.13)—the soma Christou … that is the church!”[60] Community For the people of God, “neither circumcision is anything nor uncircumcision but a new creation” is what matters (Gal 6.15). Those who “are clothed with the new” are “being renewed in knowledge according to the image of him who created, where there is no Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, (or) free, but Christ (is) all and in all” (Col 3.10-11). Through Christ God has nullified the law “in order that he might create the two into one new humanity in him” (Eph 2.14-15). Thus, within new creation, ethnic identity still exists, but it is relativized, our identity in Christ taking priority ahead of other affiliations and duties. Lifestyle When the lost become saved through faith, they become his creation (ποίημα), “created in Christ Jesus for good works” (Eph 2.10). This means we are to “lay aside the former way of life, the old humanity corrupted according to deceitful desires” and instead be clothed with “the new humanity created according to God in righteousness and holiness of the truth” (Eph 4.22-24). Rather than lying to one another, we must “strip off the old humanity with its way of acting” and “be clothed with the new (humanity), renewed in knowledge according to the image of the one who created it” (Col 3.9-10). “The ones who are Christ's have crucified the flesh with the passions and the lusts” and instead “walk by the spirit” (Gal 5.24-25). Ultimately, All Creation Although new creation is currently limited to those who voluntarily recognize Jesus as Lord, all “creation is waiting with eager expectation for the unveiling of the children of God” (Rom 8.19). Because of the Christ event, the created order eagerly awaits the day when it will escape “the enslavement of corruption” and gain “the freedom of the glory of the children of God” (v. 21). Like a bone out of joint, creation does not function properly. Once Christ sets it right, it will return to its proper order and operation under humanity's wise and capable rulership in the eschaton. Eschatology God predetermined that those who believe will be “conformed to the image of his son, that he be firstborn among many brothers and sisters” (Rom 8.29). Thus, the resurrected Christ is the prototype, “the first fruits of those who have fallen asleep” (1 Cor 15.20). Whereas “in Adam all die, so also in Christ all will be made alive” (v. 22). We await Christ's return to “transform the body of our humble station (that it be) shaped to his glorious body according to the energy which makes him able to also to subject all things to himself.” (Phil 3.21). This is the end goal of new creation: resurrected subjects of God's kingdom joyfully living in a renewed world without mourning, crying, and pain forevermore (Isa 65.17-25; Rev 21-22). The Powers Taking Col 1.16 as a new creation text adds key information about the present governing powers to this richly textured picture. In Christ God created thrones, dominions, rulers, and authorities. He made these through Christ and for Christ with the result that Christ himself is before all things, and in Christ all things hold together (Col 1.17). He is the head of the body, the Church (Col 1.18). We find very similar language repeated in Ephesians in the context of Christ's exaltation.[61] Ephesians 1.20-23 20 Which [power] he energized in Christ having raised him from the dead and seated (him) on his right (hand) in the heavenlies 21 far above all rule and authority and power and dominion and every name named, not only in this age but also in the one to come; 22 and he subjected all things under his feet and gave him (as) head over all things in the Church, 23 which is his body, the fullness of the one who fills all things in all. The parallels are striking. Both speak of Christ's resurrection, Christ's exalted position of authority over all the powers, Christ's role as head of the church, and both mention the fullness. It's easy to miss the connection between these two passages since most think of Eph 1.20-22 as ascension theology and Col 1.15-20 as creation theology. But, if we adjust our thinking to regard Col 1.16 as new creation, we see how the two fit together. In Ephesians we see Christ's ascension to God's right hand as the reason for a cosmic reordering of authorities with the result that all rule, authority, power, and dominion are subjected to him. (Though we may be accustomed to reading these powers in Eph 1.21 as only malevolent owing to Eph 2.2 and 6.12, the list here must be mixed, since only benevolent powers will survive the final judgement and continue into the age to come.) Instead of exaltation, in Colossians Paul employed the language of creation to describe Christ's relation to the powers. Perhaps lesser terms like reassign, reorder, or establish were just too small to adequately express the magnitude of how the Christ event has changed the world—both in heaven and on earth. The only term big enough to convey the new situation was “creation”—the very same word he routinely used elsewhere with the meaning of new creation.[62] We can gain more insight by considering what the powers of Eph 1.21 and Col 1.16 mean. McKnight saw them “as earthly, systemic manifestations of (perhaps fallen) angelic powers—hence, the systemic worldly, sociopolitical manifestations of cosmic/angelic rebellion against God.”[63] I partially agree with McKnight here. He's right to see the powers as both heavenly and earthly, or better, as the heavenly component of the earthly sociopolitical realities, but he has not made room for the new authority structures created in Christ. John Schoenheit helpfully explained it this way: Not only did Jesus create his Church out of Jew and Gentile, he had to create the structure and positions that would allow it to function, both in the spiritual world (positions for the angels that would minister to the Church—see Rev. 1:1, “his angel”) and in the physical world (positions and ministries here on earth—see Rom. 12:4-8; Eph. 4:7-11).[64] We must never forget that Paul has an apocalyptic worldview—a perspective that seeks to unveil the heavenly reality behind the earthly. He believed in powers of darkness and powers of light. In Christ were created thrones, dominions, rulers, and authorities (Col 1.16). He is “the head of all rule and authority” (Col 2.10). These new creation realities make progress against the old powers that still hold sway in the world outside the Church. Although the old powers are still at work, those who are in Christ enjoy his protection. With respect to the Church, he has already “disarmed the rulers and authorities” (Col 2.15). We can don “the armor of God that we be able to stand against the methods of the devil” (Eph 6.11) and “subduing everything, to stand” (v. 13). We find glimpses of this heavenly reality scattered in other places in the Bible. Peter mentioned how Christ “is on the right hand of God, having gone into heaven, angels and authorities and power having been subjected to him” (1 Pet 3.22). In John's Revelation, he addressed each of the seven letters to the angels of their respective churches.[65] Although it's hard for us to get details on precisely what happened at Christ's ascension, something major occurred, not just on earth, but also in the spiritual realm. Jesus's last recorded words in Matthew are: “all authority in heaven and upon earth was given to me” (Mat 28.18-20). Presumably such a statement implies that prior to his resurrection Jesus did not have all authority in heaven and earth. It didn't exist until it was created. Similarly, because of his death, resurrection, and ascension, Christ has “become so much better than the angels as the name he has inherited is superior to them” (Heb 1.4). Once again, the text implies that Christ was not already superior to the angels, but “after making purification of the sins, he sat on the right hand of the majesty on high” at which time he became preeminent (Heb 1.3). Perhaps this also explains something about why Christ “proclaimed to the spirits in prison” (1 Pet 3.19). Another possibility is that Christ's ascension (Rev 12.5) triggered a war in heaven (v. 7) with the result that the dragon and his angels suffered defeat (v. 8) and were thrown out of heaven down to the earth (v. 9). Sadly, for most of the history of the church we have missed this Jewish apocalyptic approach that was obvious to Paul, limiting salvation to individual sins and improved morality.[66] Only in the twentieth century did interpreters begin to see the cosmic aspect of new creation. Margaret Thrall wrote the following. The Christ-event is the turning-point of the whole world … This Christ ‘in whom' the believer lives is the last Adam, the inaugurator of the new eschatological humanity. … Paul is saying that if anyone exists ‘in Christ', that person is a newly-created being. … In principle, through the Christ-event and in the person of Christ, the new world and the new age are already objective realities.[67] New creation is, in the words of J. Louis Martyn “categorically cosmic and emphatically apocalyptic.”[68] In fact, “The advent of the Son and of his Spirit is thus the cosmic apocalyptic event.”[69] In Christ is the beginning of a whole new creation, an intersecting community of angelic and human beings spanning heaven and earth. The interlocking of earthly (visible) and heavenly (invisible) authority structures points to Paul's apocalyptic holism. The Church was not on her own to face the ravages of Rome's mad love affair with violence and power. In Christ, people were no longer susceptible to the whims of the gods that have wreaked so much havoc from time immemorial.[70] No, the Church is Christ's body under his direct supervision and protection. As a result, the Church is the eschatological cosmic community. It is not merely a social club; it has prophetic and cosmic dimensions. Prophetically, the Church points to the eschaton when all of humanity will behave then how the Church already strives to live now—by the spirit instead of the flesh (Gal 5.16-25). Cosmically, the Church is not confined to the earth. There is a heavenly dimension with authority structures instantiated under Christ to partner with the earthly assemblies. God's “plan for the fulness of the times” is “to head up all thing in the Christ, the things upon the heavens and the things upon the earth in him” (Eph 1.10). Although this is his eschatological vision, Zeilinger pointed out that it is already happening. [T]he eschatological world given in Christ is realized within the still-existing earthly creation through the inclusion of the human being in Christ, the exalted one, by means of the proclamation of salvation and baptism. The eschaton spreads throughout the world in the kerygma and becomes reality, in that the human being, through baptism, becomes part of Christ—that is, in unity with him, dies to the claim of the στοιχεῖα τοῦ κόσμου (2.20) and is raised with him to receive his eschatological life. The people thus incorporated into the exalted Christ thereby form, in him and with him, the new creation of the eschaton within the old! The body of Christ is thus recognizable as the expanding Church. In it, heavenly and earthly space form, in a certain sense, a unity.[71] The Church is a counter society, and embassy of the future kingdom shining the light of the age to come into the present in the power of the spirit with the protection of Christ and his heavenly powers over against the powers of darkness, who/which are still quite active—especially in the political realities of our present evil age (Gal 1.4). We bend the knee to the cosmic Christ now in anticipation of the day when “every knee may bend: heavenly and earthly and subterranean” (Phil 2.10) and “every tongue may confess that Jesus Christ (is) Lord” (v. 11). Christ's destiny is to fulfil the original Adamic mandate to multiply, fill, and have dominion over the earth (Gen 1.28). He has already received all authority in heaven and earth (Mat 28.18). God has given him “dominion over the works of your hands and put all things under his feet” as the quintessential man (Ps 8.6). Even so, “Now we do not yet see all things subjected to him” (Heb 2.8), but when he comes “he will reign into the ages of the ages” (Rev 11.15). Until then, he calls the Church to recognize his preeminence and give him total allegiance both in word and deed. Conclusion We began by establishing that the structure of the poetic unit in Col 1.15-20 breaks into two strophes (15-18a and 18b-20). We noted that Paul likely incorporated pre-existing material into Colossians, editing it as he saw fit. Then we considered the problems with the three old creation readings: (A) Christ as the agent of creation, (B) Wisdom as the agent of creation, and (C) Christ as the purpose of creation. In the course of critiquing (A), which is by far most popular, we observed several reasons to think Col 1.16 pertained to new creation, including (1) the image of God language in v. 15a, (2) the firstborn of all creation language in v. 15b, (3) the head of the Church language in v. 18a, and (4) the soteriological context (frame) of the poem (vv. 13-14, 21-22). To this I added a fifth syntactical reason that 16d as an elaboration of “τἀ πάντα” (all things) of 16a. Next, we explored the idea of new creation, especially within Paul's epistles, to find a deep and richly textured paradigm for interpreting God's redemptive and expanding sphere of influence (in Christ) breaking into the hostile world. We saw that new Christians die and rise with Christ, ending their association with the old and beginning again as a part of the new—a community where old racial, legal, and status divisions no longer matter, where members put off the old way of living and instead become clothed with the new humanity, where people look forward to and live in light of the ultimate transformation to be brought about at the coming of Christ. Rather than limiting new creation to the salvation of individuals, or even the sanctifying experience of the community, we saw that it also includes spiritual powers both “in the heavens and upon the earth, the visible and the invisible, whether thrones or dominions or rulers or authorities” (Col 1.16). Reading Col 1.15-20 along with Eph 1.20-23 we connected God's creation of the powers in Christ with his exaltation of Christ to his right hand “far above all rule and authority and power and dominion and every name named, not only in this age but also in the one to come” (Eph 1.21). The point from both texts is clear: as “the head of the body, the Church” (Col 1.18; Eph 1.22), Christ is “before all things” (Col 1.17), “first in all things” (Col 1.18), and “far above all” (Eph 1.21), since God has “subjected all things under his feet” (Eph 1.22). Christ is preeminent as the firstborn of all new creation, “the new Adam … the starting point where new creation took place.”[72] Although the old powers still hold sway in the world, those in the interlocked heaven-and-earth new creation domain where Christ is the head, enjoy his protection if they remain “in the faith established and steadfast and not shifting away from the hope of the gospel” (Col 1.23). This interpretation has several significant advantages. It fits into Paul's apocalyptic way of thinking about Christ's advent and exaltation. It also holds together the first strophe of the poem as a unit. Additionally, it makes better sense of the context. (The ecclesiology of Col 1.15-18a follows logically from the soteriological context of vv. 13-14.) Lastly, it is compatible with a wide range of Christological options. Appendix Here is Col 1.16 from Leedy's sentence diagrams.[73] Of note is how he equates the τὰ πάντα of 16a with 16c and 16d rather than seeing 16d as an elaboration of τά ὁρατά. Bibliography Bauer, Walter, Frederick William Danker, William F. Arndt, F. Gingrich, Kurt Aland, Barbara Aland, and Viktor Reichmann. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: The University of Chicago Press, 2000. Bird, Michael F. Colossians and Philemon. A New Covenant Commentary. Cambridge, England: The Lutterworth Press, 2009. Brown, Anna Shoffner. “Nothing ‘Mere’ About a Man in the Image of God.” Paper presented at the Unitarian Christian Alliance, Springfield, OH, Oct 14, 2022. Bruce, E. K. Simpson and F. F. The Epistles to the Ephesians and the Colossians. The New International Commentary on the New Testament, edited by Ned B. Stonehouse. Grand Rapids, MI: Eerdmans, 1957. Buzzard, Anthony F. Jesus Was Not a Trinitarian. Morrow, GA: Restoration Fellowship, 2007. Caird, G. B. New Testament Theology. Edited by L. D. Hurst. Oxford, England: Clarendon Press, 2002. Caird, G. B. Paul’s Letters from Prison. New Clarendon Bible, edited by H. F. D. Sparks. Oxford, England: Oxford University Press, 1976. Carden, Robert. One God: The Unfinished Reformation. Revised ed. Naperville, IL: Grace Christian Press, 2016. Chang, Eric H. H. The Only Perfect Man. Edited by Bentley C. F. Chang. 2nd ed. Montreal, QC: Christian Disciples Church Publishers, 2017. Deuble, Jeff. Christ before Creeds. Latham, NY: Living Hope International Ministries, 2021. Dunn, James D. G. Christology in the Making. 2nd ed. Grand Rapids, MI: Eerdmans, 1996. Dunn, James D. G. The Epistles to the Colossians and to Philemon. New International Greek Testament Commentary, edited by Gasque Marshall, Hagner. Grand Rapids, MI: Eerdmans, 1996. Heiser, Michael S. The Unseen Realm: Recovering the Supernatural Worldview of the Bible. Bellingham, WA: Lexham Press, 2019. King, Martha. An Exegetical Summary of Colossians. Dallas, TX: SIL International, 1992. Kuschel, Karl-Joseph. Born before All Time? Translated by John Bowden. New York, NY: Crossroad, 1992. Originally published as Beforen vor aller Zeit? Lane, William L. The New Testament Page by Page. Open Your Bible Commentary, edited by Martin Manser. Bath, UK: Creative 4 International, 2013. Leedy, Randy A. The Greek New Testament Sentence Diagrams. Norfolk, VA: Bible Works, 2006. Lohse, Edward. Colossians and Philemon. Hermeneia. Minneapolis, MN: Fortress Press, 1971. MacDonald, William Graham. The Idiomatic Translation of the New Testament. Norfolk, VA: Bibleworks, 2012. Mark H. Graeser, John A. Lynn, John W. Schoenheit. One God & One Lord. 4th ed. Martinsville, IN: Spirit & Truth Fellowship International, 2010. Martin, Ralph. “An Early Christian Hymn (Col. 1:15-20).” The Evangelical Quarterly 36, no. 4 (1964): 195–205. Martyn, J. Louis. Theological Issues in the Letters of Paul. Nashville, TN: Abingdon Press, 1997. McGrath, James F. The Only True God: Early Christian Monotheism in Its Jewish Context. Urbana, IL: University of Illinois Press, 2009. McKnight, Scot. The Letter to the Colossians. New International Commentary on the New Testament, edited by Joel B. Green. Grand Rapids, MI: Eerdmans, 2018. Norden, Eduard. Agnostos Theos: Untersuchungen Zur Formengeschichte Religiöser Rede. 4th ed. Stuttgart, Germany: B. G. Teubner, 1956. Originally published as 1913. Pao, David. Colossians and Philemon. Zondervan Exegetical Commentary of the New Testament, edited by Clinton E. Arnold. Grand Rapid, MI: Zondervan, 2012. Perriman, Andrew. In the Form of a God. Studies in Early Christology, edited by David Capes Michael Bird, and Scott Harrower. Eugene, OR: Cascade Books, 2022. Philo. The Works of Philo. The Norwegian Philo Concordance Project. Edited by Kåre Fuglseth Peder Borgen, Roald Skarsten. Piscataway, NJ: Gorgias Press, 2005. Robinson, James M. “A Formal Analysis of Colossians 1:15-20.” Journal of Biblical Literature 76, no. 4 (1957): 270–87. Schillebeeckx, Eduard. Christ: The Experience of Jesus as Lord. Translated by John Bowden. New York, NY: The Seabury Press, 1977. Schoberg, Gerry. Perspectives of Jesus in the Writings of Paul. Eugene, OR: Pickwick Publications, 2013. Schweizer, Eduard. The Letter to the Colossians. Translated by Andrew Chester. Minneapolis, MN: Augsburg Publishing House, 1982. Smith, Dustin R. Wisdom Christology in the Gospel of John. Eugene, OR: Wipf & Stock, 2024. Snedeker, Donald R. Our Heavenly Father Has No Equals. Bethesda, MD: International Scholars Publications, 1998. Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson, 1996. Thrall, Margaret. The Second Epistle to the Corinthians. Vol. 1. The International Critical Commentary, edited by C. E. B. Cranfield J. A. Emerton, G. N. Stanton. Edinburgh, Scotland: T&T Clark, 1994. Wachtel, William M. “Colossians 1:15-20–Preexistence or Preeminence?” Paper presented at the 14th Theological Conference, McDonough, GA, 2005. Wessels, G. F. “The Eschatology of Colossians and Ephesians.” Neotestamentica 21, no. 2 (1987): 183–202. Witherington III, Ben The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary of the Captivity Epistles. Grand Rapids, MI: Eerdmans, 2007. Yates, Roy. The Epistle to the Colossians. London: Epworth Press, 1993. Zeilinger, Franz. Der Erstgeborene Der Schöpfung. Wien, Österreich: Herder, 1974. Footnotes [1] Since the nineteenth century biblical scholars have been divided over whether Paul wrote Colossians. One of the major reasons for thinking Paul didn't write Colossians is his exalted Christology—the very conclusion this paper seeks to undermine. A second major factor to argue against Pauline authorship is the difference in vocabulary, but this is explainable if Paul used a different amanuensis. The theologically more cosmic emphasis (also evident in Ephesians) is likely due to Paul's time in prison to reflect and expand his understanding of the Christ event. Lastly, the proto-Gnostic hints in Colossians do not require dating the epistle outside of Paul's time. Although Gnosticism flourished at the beginning of the second century, it was likely already beginning to incubate in Paul's time. [2] Eduard Schillebeeckx, Christ: The Experience of Jesus as Lord, trans. John Bowden (New York, NY: The Seabury Press, 1977), 185. [3] Schillebeeckx, 185. [4] G. B. Caird, Paul’s Letters from Prison, New Clarendon Bible, ed. H. F. D. Sparks (Oxford, England: Oxford University Press, 1976), 177. [5] Caird, 181. [6] James D. G. Dunn, The Epistles to the Colossians and to Philemon, New International Greek Testament Commentary, ed. Gasque Marshall, Hagner (Grand Rapids, MI: Eerdmans, 1996), 91. “[W]hat at first reads as a straightforward assertion of Christ's pre-existenct activity in creation becomes on closer analysis an assertion which is rather more profound—not of Christ as such present with God in the beginning, nor of Christ as identified with a pre-existent hypostasis or divine being (Wisdom) beside God, but of Christ as embodying and expressing (and defining) that power of God which is the manifestation of God in and to his creation.” (Italics in original.) James D. G. Dunn, Christology in the Making, 2nd ed. (Grand Rapids, MI: Eerdmans, 1996), 194. [7] James F. McGrath, The Only True God: Early Christian Monotheism in Its Jewish Context (Urbana, IL: University of Illinois Press, 2009), 46. [8] Andrew Perriman, In the Form of a God, Studies in Early Christology, ed. David Capes Michael Bird, and Scott Harrower (Eugene, OR: Cascade Books, 2022), 200. [9] In addition, biblical unitarians routinely interpret Col 1.16 as new creation. See Anthony F. Buzzard, Jesus Was Not a Trinitarian (Morrow, GA: Restoration Fellowship, 2007), 189–90, Robert Carden, One God: The Unfinished Reformation, Revised ed. (Naperville, IL: Grace Christian Press, 2016), 197–200, Eric H. H. Chang, The Only Perfect Man, ed. Bentley C. F. Chang, 2nd ed. (Montreal, QC: Christian Disciples Church Publishers, 2017), 151–52, Jeff Deuble, Christ before Creeds (Latham, NY: Living Hope International Ministries, 2021), 163–66, John A. Lynn Mark H. Graeser, John W. Schoenheit, One God & One Lord, 4th ed. (Martinsville, IN: Spirit & Truth Fellowship International, 2010), 493–94, Donald R. Snedeker, Our Heavenly Father Has No Equals (Bethesda, MD: International Scholars Publications, 1998), 291–92, William M. Wachtel, “Colossians 1:15-20–Preexistence or Preeminence?” (paper presented at the 14th Theological Conference, McDonough, GA, 2005), 4. [10] All translations are my own. [11] Stophes are structural divisions drawn from Greek odes akin to stanzas in poetry or verses in music. [12] Throughout I will capitalize Church since that reflects the idea of all Christians collectively not just those in a particular local assembly. [13] Eduard Norden, Agnostos Theos: Untersuchungen Zur Formengeschichte Religiöser Rede, 4th ed. (Stuttgart, Germany: B. G. Teubner, 1956), 250–54. [14] James M. Robinson, “A Formal Analysis of Colossians 1:15-20,” Journal of Biblical Literature 76, no. 4 (1957): 272–73. [15] Edward Lohse, Colossians and Philemon, Hermeneia (Minneapolis, MN: Fortress Press, 1971), 44. [16] Eduard Schweizer, The Letter to the Colossians, trans. Andrew Chester (Minneapolis, MN: Augsburg Publishing House, 1982), 57. [17] Dunn, The Epistles to the Colossians and to Philemon, 84. [18] Ben Witherington III, The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary of the Captivity Epistles (Grand Rapids, MI: Eerdmans, 2007), 129. [19] William L. Lane, The New Testament Page by Page, Open Your Bible Commentary, ed. Martin Manser (Bath, UK: Creative 4 International, 2013), 765. [20] E. K. Simpson and F. F. Bruce, The Epistles to the Ephesians and the Colossians, The New International Commentary on the New Testament, ed. Ned B. Stonehouse (Grand Rapids, MI: Eerdmans, 1957), 65. [21] Michael F. Bird, Colossians and Philemon, A New Covenant Commentary (Cambridge, England: The Lutterworth Press, 2009), 50. [22] David Pao, Colossians and Philemon, Zondervan Exegetical Commentary of the New Testament, ed. Clinton E. Arnold (Grand Rapid, MI: Zondervan, 2012), 87. [23] Lohse, 42. [24] Lohse, 43–44. [25] Scot McKnight, The Letter to the Colossians, New International Commentary on the New Testament, ed. Joel B. Green (Grand Rapids, MI: Eerdmans, 2018), 144. [26] Col 1.13-14: “who rescued us from the authority of darkness and transferred (us) into the kingdom of his beloved son in whom we have the redemption, the forgiveness of the sins.” Col 1.21-22: “And you being formerly alienated and hostile in thought in the evil deeds, but now he reconciled (you) in his body of the flesh through the death to present you holy and blameless and irreproachable before him.” [27] In fact, we can easily skip from vv. 13-14 to vv. 21-22. [28] Dunn, Christology in the Making, 187–88. [29] Sadly, most translations erroneously insert a paragraph between vv. 14 and 15. This produces the visual effect that v. 15 is a new thought unit. [30] Bruce, 193. [31] Moses 2.65: “τὴν ἡγεμονίαν τῶν περιγείων” in Philo, The Works of Philo, The Norwegian Philo Concordance Project (Piscataway, NJ: Gorgias Press, 2005). See also Sirach 17.3. [32] Schweizer, 64. [33] For a helpful treatment of how the image of God relates to Christology, see Anna Shoffner Brown, “Nothing ‘Mere’ About a Man in the Image of God” (paper presented at the Unitarian Christian Alliance, Springfield, OH, Oct 14, 2022). [34] Walter Bauer et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: The University of Chicago Press, 2000), s.v. “πρωτότοκος,” 2.a. [35] Franz Zeilnger wrote, “Christ is temporally the first of a series that essentially proceeds from him, and at the same time its lord and head.” Franz Zeilinger, Der Erstgeborene Der Schöpfung (Wien, Österreich: Herder, 1974), 182. Original: “als “Wurzel” ist Christus zeitlich der erste einer Reihe, die wesentlich aus ihm hervorgeht, und zugleich ihr Herr und Haupt.” [36] McKnight, 85–86. [37] The closest parallels are 1 Cor 8.6; Heb 1.2; and John 1.3, which employ the preposition δια (through). Upon close examination these three don't teach Christ created the universe either. [38] ESV, CSB, NASB, etc. Notably the NET diverges from the other evangelical translations. Roman Catholic, mainline, and unitarian translations all tend to straightforwardly render “ἐν αὐτῷ” as “in him” in Col 1.16; cf. NABRE, NRSVUE, OGFOMMT, etc. [39] Chang, 150. [40] Ralph Martin, “An Early Christian Hymn (Col. 1:15-20),” The Evangelical Quarterly 36, no. 4 (1964): 198. [41] Schillebeeckx, 186. [42] Dunn, Christology in the Making, 191. [43] Karl-Joseph Kuschel, Born before All Time?, trans. John Bowden (New York, NY: Crossroad, 1992), 336. [44] Dustin R. Smith, Wisdom Christology in the Gospel of John (Eugene, OR: Wipf & Stock, 2024), 5–6. For more on wisdom Christology in Col 1.16 see Dunn, The Epistles to the Colossians and to Philemon, 89, Roy Yates, The Epistle to the Colossians (London: Epworth Press, 1993), 18–19, 23, G. B. Caird, New Testament Theology, ed. L. D. Hurst (Oxford, England: Clarendon Press, 2002), 46, McGrath, 44, 46. [45] See Dunn, The Epistles to the Colossians and to Philemon, 89. See also Yates, 18–19, 23. [46] Dunn, Christology in the Making, 190. [47] Perriman, 199. [48] Martha King, An Exegetical Summary of Colossians (Dallas, TX: SIL International, 1992), 53. [49] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament (Peabody, MA: Hendrickson, 1996), s.v. “ἐν,” 1722. He recognized the cause was both instrumental and final. [50] William Graham MacDonald, The Idiomatic Translation of the New Testament (Norfolk, VA: Bibleworks, 2012). [51] Chang, 147. Similarly James McGrath wrote, “[I]f all things were intended by God to find their fulfillment in Christ, then they must have been created “in him” in the very beginning in some undefined sense, since it was axiomatic that the eschatological climax of history would be a restoration of its perfect, original state.” McGrath, 46. [52] Caird, Paul’s Letters from Prison, 172. [53] “God so designed the universe that it was to achieve its proper meaning and unity only under the authority of man (Gen. 128; Ps. 86). But this purpose was not to be implemented at once; it was ‘to be put into effect when the time was ripe' (Eph. 110), when Christ had lived a human life as God intended it, and had become God's image in a measure which was never true of Adam. Only in unity with ‘the proper man' could the universe be brought to its destined coherence. For one who believes in predestination it is but a small step from this to saying that the universe was created in him.” Caird, Paul’s Letters from Prison, 178. [54] See also Paul's Adam Christology in Rom 5.12-21; 1 Cor 15.21-22, 45-49. [55] “Christus ist (durch seine Auferstehung aus dem Todesbereich) Herr über den ihm verliehenen Besitz, dessen ἀρχή und Urbild er ist, … und Haupt und Anfang der eschatologischen Neuschöpfung!” Zeilinger, 188. [56] King, 54. [57] Perriman, 200. [58] G. F. Wessels, “The Eschatology of Colossians and Ephesians,” Neotestamentica 21, no. 2 (1987): 187. [59] I realize my translation is awkward, but I prioritized closely mirroring the Greek over presenting smooth English. The original reads, “συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ.” [60] Schillebeeckx, 187. [61] Scholars who make this connection include Caird, New Testament Theology, 216, Caird, Paul’s Letters from Prison, 177, McGrath, 44, Perriman, 201. [62] In fact, only two of the texts I cited above explicitly say “new creation” (2 Cor 5.17 and Gal 6.15). In all the others, Paul blithely employed creation language, expecting his readers to understand that he was not talking about the creation of the universe, but the creation of the new humanity in Christ—the Church. [63] McKnight, 152. [64] Mark H. Graeser, 493. [65] Rev 2.1, 8, 12, 18; 3.1, 7, 14. [66] See Gerry Schoberg, Perspectives of Jesus in the Writings of Paul (Eugene, OR: Pickwick Publications, 2013), 280–81, 83. [67] Margaret Thrall, The Second Epistle to the Corinthians, vol. 1, The International Critical Commentary, ed. C. E. B. Cranfield J. A. Emerton, G. N. Stanton (Edinburgh, Scotland: T&T Clark, 1994), 423, 26–28. [68] J. Louis Martyn, Theological Issues in the Letters of Paul (Nashville, TN: Abingdon Press, 1997), 122. [69] Martyn, 121. [70] Whether the old gods actually existed or not is a topic beyond the scope of this paper. Interested readers should consult Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible (Bellingham, WA: Lexham Press, 2019). [71] “[D]ie in Christus gegebene echatologische Welt verwirkliche sich innerhalb der weiterhin existenten irdischen Schöpfung durch die Einbeziehung des Menschen in Christus, den Erhöhten, mittles Heilsverkündigung und Taufe. Das Eschaton setzt sic him Kerygma wetweit durch und wird Wirklichkeit, indem der Mensch durch die Taufe Christi Teil wird, d. h. in Einheit mit ihm dem Anspruch der στοιχεῖα τοῦ κόσμου stirbt (2, 20) und mit ihm auferweckt sein eschatologisches Leben erhält. Die so dem erhöhten Christus eingegliederten Menschen bilden somit in ihm und mit ihm die neue Schöpfung der Eschata innerhalb der alten! Der Christusleib ist somit als sich weitende Kirche erkennbar. In ihr bildet himmlischer und irdischer Raum gewissermaßen eine Einheit.” Zeilinger, 179. [72] “Der neue Adam … Ausgangsort, in dem sich Neuschöpfung ereignete,” Zeilinger, 199. [73] Randy A. Leedy, The Greek New Testament Sentence Diagrams (Norfolk, VA: Bible Works, 2006). This is now available in Logos Bible Software.

god jesus christ new york church lord english spirit man bible england wisdom christians christianity international nashville open revelation jewish greek rome corinthians original prison journal ephesians nazis jews leben welt letter rev catholic ga oxford ps minneapolis new testament montreal studies colossians letters robinson agent cambridge stock perspectives gentiles col ot vol anfang mensch edinburgh scotland mat rom raum simpson cor academia sparks bath bethesda identity in christ edited springfield gospel of john rede philemon reihe chang gal scroll heb dunn franz colossians 1 new creations wien stuttgart macdonald notably herr kirche anspruch norfolk grand rapids scholars eph christlike mere in christ good vibes norden wirklichkeit in john yates stanton revised stoic roman catholic esv scot urbana einheit mcgrath one god eschatology peabody epistle morrow writings hurst christus bellingham audio library schweizer sil reload besitz erh newt gingrich martyn christology latham mcknight trinitarian afterall lightfoot epistles james robinson gnostic auferstehung eduard philo mcdonough creeds chicago press taufe wurzel nasb haupt christ god thayer naperville preeminence buzzards speakpipe martinsville csb one lord unported cc by sa pao herder scythians christological james m heiser carden with christ illinois press sirach thrall scot mcknight wessels adamic piscataway prophetically einbeziehung god rom uxbridge biblical literature lohse wachtel in spirit snedeker christ col fourthly michael bird christianized logos bible software strophe ralph martin james dunn t clark michael s heiser neusch italics james mcgrath our english supernatural worldview kuschel new testament theology colossians paul ben witherington iii second epistle cosmically preexistence joseph henry william macdonald zeilinger hagner sean finnegan fifthly michael f bird old creation nabre wa lexham press urbild mi zondervan bdag chicago the university thus paul nrsvue william graham martha king joel b green james f mcgrath christ jesus eph walter bauer hermeneia robert estienne other early christian literature david pao john schoenheit

Pilgrimage: An American Religious Experience?

Democracy and Z

Play Episode Listen Later Jun 26, 2024

Dr. Nathan S. French A school field trip to Washington, D.C. is a formative rite of passage shared by many U.S. school students across the nation. Often, these are framed as “field trips.” Students may visit the White House, the U.S. Capitol Building, the Supreme Court, the Library of Congress, Declaration of Independence (housed in the National Archive), the National Museum of the American Indian, the National Museum of African American History and Culture, the Jefferson Memorial, Arlington National Cemetery, or the Smithsonian Museum – among others. For many students, this is the first time they will connect the histories of their textbooks to items, artifacts, and buildings that they can see and feel. For those arriving to Washington, D.C. by airplane or bus, the field trip might also seem like a road trip. Road trips, often involving movement across the U.S. from city-to-city and state-to-state are often framed as quintessential American experiences. Americans have taken road trips to follow their favorite bands, to move to universities and new jobs, to visit the hall of fame of their favorite professional or collegiate sport, or sites of family history. As Dr. Andrew Offenberger observes in our interview, road trips have helped American authors, like Kiowa poet N. Scott Momaday, make sense of their identities as Americans. What if, however, these field trips to Washington, D.C. and road trips across the country might amount to something else? What if we considered them to be pilgrimages? Would that change our understanding of them? For many Americans, the first word that comes to mind when they hear the word, “pilgrimage,” involves the pilgrims of Plymouth, a community of English Puritans who colonized territory in Massachusetts, at first through a treaty with the Wampanoag peoples, but eventually through their dispossession. For many American communities, the nature of pilgrimage remains a reminder of forced displacement, dispossession, and a loss of home and homeland. Pilgrimage, as a term, might also suggest a religious experience. There are multiple podcasts, blogs, and videos discussing the Camino de Santiago, a number of pilgrimage paths through northern Spain. Others might think of making a pilgrimage to the Christian, Jewish, or Muslim sacred spaces in Israel and Palestine often referred to as the “Holy Land” collectively – including the Temple Mount, the Dome of the Rock, and the Church of the Holy Sepulchre (among others). Mark Twain's Innocents Abroad, is a classic example of this experience. Some make pilgrimage to Salem, Massachusetts each October. Others even debate whether the Crusades were a holy war or pilgrimage. American experiences of pilgrimage have led to substantial transformations in our national history and to our constitutional rights. Pilgrimage, as a movement across state, national, or cultural boundaries, has often been used by Americans to help them make sense of who they are, where they came from, and what it means, to them, to be “an American.” The word, “pilgrimage,” traces its etymology from the French, pèlerinage and from the Latin, pelegrines, with a general meaning of going through the fields or across lands as a foreigner. As a category used by anthropologists and sociologists in the study of religion, “pilgrimage” is often used as a much broader term, studying anything ranging from visits to Japanese Shinto shrines, the Islamic pilgrimage of Hajj, “birthright” trips to Israel by American Jewish youth, and, yes, even trips to Graceland in Memphis, Tennessee – the home of Elvis Presley. Arnold van Gennep (1873-1957) defined pilgrimage as one of a number of rites of passage (i.e., a rite du passage) that involves pilgrims separating themselves from broader society, moving themselves into a place of transition, and then re-incorporating their transformed bodies and minds back into their home societies. That moment of transition, which van Gennep called “liminality,” was the moment when one would become something new – perhaps through initiation, ritual observation, or by pushing one's personal boundaries outside of one's ordinary experience. Clifford Geertz (1926-2006), a contemporary of Turner, argued that a pilgrimage helps us to provide a story within which we are able to orient ourselves in the world. Consider, for example, the role that a trip to Arlington National Cemetery or the Tomb of the Unknown Soldier plays in a visit by a high school class to Washington, D.C. If framed and studied as a pilgrimage, Geertz's theory would suggest that a visit to these sites can be formative to an American's understanding of national history and, perhaps just as importantly, the visit will reinforce for Americans the importance of national service and remembrance of those who died in service to the defense of the United States. When we return from those school field trips to Washington, D.C., then, we do so with a new sense of who we are and where we fit into our shared American history. Among the many examples that we could cite from American history, two pilgrimages in particular – those of the Rev. Dr. Martin Luther King, Jr. and Malcolm X – provide instructive examples. Held three years after the unanimous U.S. Supreme Court decision in Brown v. Board of Education, the 1957 “Prayer Pilgrimage for Freedom,” led by Dr. King brought together thousands in order to, as he described it, “call upon all who love justice and dignity and liberty, who love their country, and who love mankind …. [to] renew our strength, communicate our unity, and rededicate our efforts, firmly but peaceably, to the attainment of freedom.” Posters for the event promised that it would “arouse the conscience of the nation.” Drawing upon themes from the Christian New Testament, including those related to agape – a love of one's friends and enemies – King's speech at the “Prayer Pilgrimage” brought national attention to his civil rights movement and established an essential foundation for his return to Washington, D.C. and his “I Have a Dream Speech,” six years later. In April 1964, Malcolm X departed to observe the Muslim pilgrimage ritual of Hajj in the city of Mecca in the Kingdom of Saudi Arabia. Hajj is an obligation upon all Muslims, across the globe, and involves rituals meant to remind them of their responsibilities to God, to their fellow Muslims, and of their relationship to Ibrahim and Ismail (i.e., Abraham and Ishamel) as found in the Qur'an. Before his trip, Malcolm X had expressed skepticism about building broader ties to American civil rights groups. His experience on Hajj, he wrote, was transformational. "The holy city of Mecca had been the first time I had ever stood before the creator of all and felt like a complete human being,” he wrote, “People were hugging, they were embracing, they were of all complexions …. The feeling hit me that there really wasn't what he called a color problem, a conflict between racial identities here." His experience on Hajj was transformative. The result? Upon return to the United States, Malcolm X pledged to work with anyone – regardless of faith and race – who would work to change civil rights in the United States. His experiences continue to resonate with Americans. These are but two stories that contribute to American pilgrimage experiences. Today, Americans go on pilgrimages to the Ganges in India, to Masada in Israel, to Mecca in Saudi Arabia, and to Bethlehem in Palestine, and to cities along the Trail of Tears and along the migration of the Latter-Day Saints church westward. Yet, they also go on pilgrimages and road trips to the Pro Football Hall of Fame, to the baseball hall of fame in Cooperstown, to the national parks, and to sites of family and community importance. In these travels, they step outside of the ordinary and, in encountering the diversities of the U.S., sometimes experience the extraordinary changing themselves, and the country, in the process. * * * Questions for Class Discussion What is a “pilgrimage”? What is a road trip? Are they similar? Different? Why? Must a pilgrimage only be religious or spiritual? Why or why not? How has movement – from city to city, or place to place, or around the world – changed U.S. history and the self-understanding of Americans? What if those movements had never occurred? How would the U.S. be different? Have you been on a pilgrimage? Have members of your family? How has it changed your sense of self? How did it change that of your family members? If you were to design a pilgrimage, what would it be? Where would it take place? Would it involve special rituals or types of dress? Why? What would the purpose of your pilgrimage be? How do other communities understand their pilgrimages? Do other cultures have “road trips” like the United States? Additional Sources: Ohio History and Pilgrimage Fort Ancient Earthworks & Nature Preserve, Ohio History Connection (link). National Geographic Society, “Intriguing Interactions [Hopewell],” Grades 9-12 (link) Documentary Podcasts & Films “In the Light of Reverence,” 2001 (link) An examination of Lakota, Hopi, and Wintu ties to and continued usages of their homelands and a question of how movement through land may be considered sacred by some and profane by others. Melvin Bragg, “Medieval Pilgrimage,” BBC: In our Time, February 2021 (link) Bruce Feiler: Sacred Journeys (Pilgrimage). PBS Films (link) along with educator resources (link). The American Pilgrimage Project. Berkley Center, Georgetown University (link). Arranged by StoryCorps, a collection of video and audio interviews with Americans of diverse backgrounds discussing their religious and spiritual identities and their intersections with American life. Dave Whitson, “The Camino Podcast,” (link) on Spotify (link), Apple (link) A collection of interviews with those of varying faiths and spiritualities discussing pilgrimage experiences. Popular Media & Websites “Dreamland: American Travelers to the Holy Land in the 19th Century,” Shapell (link) A curated digital museum gallery cataloguing American experiences of pilgrimage to Jerusalem, Israel, and Palestine. LaPier, Rosalyn R. “How Standing Rock Became a Site of Pilgrimage.” The Conversation, December 7, 2016 (link). Talamo, Lex. Pilgrimage for the Soul. South Dakota Magazine, May/June 2019. (link). Books Grades K-6 Murdoch, Catherine Gilbert. The Book of Boy. New York: Harper Collins, 2020 (link). Wolk, Lauren. Beyond the Bright Sea. New York: Puffin Books, 2018 (link). Grades 7-12 Chaucer, Geoffrey. The Canterbury Tales. New York: Penguin Books, 2003 (link). Malcolm X. The Autobiography of Malcolm X: As Told to Alex Haley. New York: Ballantine Books, 1992 (link). Melville, Herman. Clarel: A Poem and Pilgrimage in the Holy Land. New York: Library of America, n.d. (link). Murray, Pauli. Song in a Weary Throat: Memoir of an American Pilgrimage. New York: Liveright, 1987 (link). Reader, Ian. Pilgrimage: A Very Short Introduction. New York: Oxford University Press, 2015 (link). Twain, Mark. The Innocents Abroad. New York: Modern Library, 2003 (link). Scholarship Bell, Catherine. Ritual Theory, Ritual Practice. New York: Oxford University Press, 2009. Bloechl, Jeffrey, and André Brouillette, eds. Pilgrimage as Spiritual Practice: A Handbook for Teachers, Wayfarers, and Guides. Minneapolis, MN: Fortress Press, 2022. Frey, Nancy Louise Louise. Pilgrim Stories: On and Off the Road to Santiago, Journeys Along an Ancient Way in Modern Spain. First Edition. Berkeley: University of California Press, 1998. Lévi-Strauss, Claude Patterson, Sara M., “Traveling Zions: Pilgrimage in Modern Mormonism,” in Pioneers in the Attic: Place and Memory along the Mormon Trail. New York: Oxford University Press, 2020 (link). Pazos, Antón. Redefining Pilgrimage: New Perspectives on Historical and Contemporary Pilgrimages. London: Routledge, 2014 (link). Reader, Ian. Pilgrimage: A Very Short Introduction. New York: Oxford University Press, 2015 (link). Van Gennep, Arnold. The Rites of Passage. Translated by Monika B. Vizedom and Gabrielle L. Caffee. Chicago: The University of Chicago Press, 1960 (link)

united states america god american spotify time culture church israel conversations apple education freedom rock washington soul americans french song kingdom board spain tennessee hall of fame drawing jewish white house students jerusalem massachusetts supreme court rev memory teachers muslims martin luther king jr tears minneapolis boy latin saudi arabia trail historical palestine bethlehem ant salem camino islamic reader tomb passage guides elvis presley georgetown university herman grades mark twain malcolm x dome pioneers pilgrimage lex plymouth mecca geoffrey library of congress declaration of independence holy land national museum reverence strauss american indian frey rites graceland crusades latter day saints african american history cooperstown ismail national archives pro football hall of fame posters lakota hajj capitol building melville qur twain chicago press arranged ganges california press hopi arlington national cemetery temple mount first edition american jewish wayfarers masada unknown soldier national geographic society smithsonian museum religious experience canterbury tales storycorps wolk wampanoag alex haley kiowa pazos ancient ways holy sepulchre dream speech london routledge new york oxford university press berkeley university sara m popular media nature preserve jefferson memorial berkley center clifford geertz christian new testament scott momaday modern mormonism japanese shinto ritual theory english puritans new york penguin books mormon trail innocents abroad ohio history connection chicago the university lapier malcolm x as told new york library catherine gilbert

Crappy Healthcare is Not Natural: the U.S. Health System is Contingent on a Lot of Bad Decisions

Dig: A History Podcast

Play Episode Listen Later Nov 6, 2023 44:09

5 Cs of History, Contingency #1 of 4. The U.S. healthcare system is the way it is because of decisions made by people at various points in the last century. America's healthcare issue is the result of a series of interconnected decisions and events and catastrophes. This episode is a part of our 5 c's of history episode and today we are exploring contingency. Contingency is “The idea that every historical outcome depends on a multitude of prior conditions; that each of these prior conditions depends, in turn, upon still other conditions; and so on. The core insight of contingency is that the world is a magnificently interconnected place. Change a single prior condition, and any historical outcome could have turned out differently.” So we're going to do an overview of the American health insurance system and touch on some key points along the way. For the script and resources, visit digpodcast.org Bibliography Conn, Steven. ed. To Promote the General Welfare: The Case for Big Government. Oxford UP, 2012. Gerber, David A. Disabled Veterans in History. Ann Arbor, Michigan: University of Michigan, 2012. Hoffman, Beatrix. Healthcare for Some: Rights and Rationing in the United States Since 1930. Chicago: The University of Chicago Press, 2012. Klein, Jennifer. For All these Rights: Business, Labor, and the Shaping of America's Public-Private Welfare State. Princeton University Press, 2006. Rodgers, Daniel T. Atlantic Crossings: Social Politics in a Progressive Age. Harvard University Press, 2000. Starr, Paul. Remedy and Reaction: The Peculiar American Struggle over Health Care Reform. New Haven, Connecticut; London: Yale University Press, 2011. Learn more about your ad choices. Visit podcastchoices.com/adchoices

137: Wolves on the Hunt

Manage the Wild

Play Episode Listen Later May 16, 2023 10:01

I received a new book titled "Wolves on the Hunt: The Behavior of wolves hunting wild prey by L. David Mech, Douglas W. Smith, and Daniel R. MacNulty. It has been such a good book talking about the different strategies wolves employ and the prey they are pursuing. Wolves on the Hunt: The Behavior of Wolves Hunting Wild Prey: Mech, L. David, Smith, Douglas W., MacNulty, Daniel R.: 9780226255149: Amazon.com: Books Mech, L.D., Smith, D.W. and MacNulty, D.R. (2015) Wolves on the Hunt: The behavior of wolves hunting wild prey. Chicago: The University of Chicago Press. https://uppbeat.io/t/paul-yudin/your-adrenaline License code: QWS1TG5BYTFK2PCL

amazon hunt wolves hunting conservation wildlife habitat chicago press wildlife conservation wildlife management daniel r conservation biology wildlife ecology chicago the university

Pro Homo: The Scientific and Theological Implications of the Kinsey Reports on Modern Christianity

Conversations Official

Play Episode Listen Later May 10, 2022 41:31

Hey friends! It's time for another grad school/Conversations mash up! I will be chatting about the impact of the Kinsey Report (first of its kind report on human sexuality, late 1940s/early 1950s) on Christian thought, particularly in American contexts. Because this is a research paper, I share all of my citations in the video, and below in this description. If you want the TL:DR, the Kinsey Reports galvanized two distinct and opposing theological interpretations of the Biblical view of sexuality, particularly in regard to queerness. I assert that the Kinsey reports inspired a virulent and boisterous anti LGBTQ strain of Christianity that is interconnected to themes of Christian Nationalism, Patriarchy, and Patriotism. At the same time, the Kinsey Report empowered liberal protestants to engage their theology in conversation with the developing understanding of humanity. By contrast, conservatives coalesced around staunch opposition to progress in any form. I propose that, as a result of comprehensive and ongoing research, it is evident that queerness is not condemned by Christianity in antiquity.Anti LGBTQ religious rhetoric is a result of anachronistic readings of the scripture.The freedom and diversity of queerness is opposed by the American Evangelical constellation of churches because it frees individuals from peonage to the church. I look forward to hearing your thoughts after you have listened to this video! - Leo Works Cited (in order of reference in video) 1) Johnson, Robert C. “Kinsey vs. Christianity: A Clash of ‘Paradigms' on Human Nature.” Quarterly Journal of Speech, vol. 61, no. 1, 1975, pp. 59–70., https://doi.org/10.1080/00335637509383269. 2) Griffith, R., 2008. The Religious Encounters of Alfred C. Kinsey. Journal of American History, 95(2), pp.349-377. 3) Kukla, E., 2022. (online) Transtorah.org. Available at: (http://transtorah.org/PDFs/Classical_Jewish_Terms_for_Gender_Diversity.pdf) (Accessed 10 May 2022). 4) Sienna, N. and Plaskow, J., 2020. A Rainbow Thread. Philadelphia: Print-O-Craft Press. 5) Griffith, R., 2008. The Religious Encounters of Alfred C. Kinsey. Journal of American History, 95(2), pp.349-377. 6) White, H., 2015. Reforming Sodom: Protestants and the Rise of Gay Rights. The University of North Carolina Press, p.147. 7) Boswell, J., 1981. CHRISTIANITY, SOCIAL TOLERANCE, AND HOMOSEXUALITY : GAY PEOPLE IN WESTERN EUROPE FROM THE BEGINNING OF THE CHRISTIAN ERA TO THE FOURTEENTH CENTURY. 35th ed. CHICAGO, ILL. ; LONDON: UNIV. OF CHICAGO PRESS, p.135. 8) Jordan, M., 2011. Recruiting Young Love. Chicago: The University of Chicago Press. 9) White, H., 2015. Reforming Sodom: Protestants and the Rise of Gay Rights. The University of North Carolina Press, p.1 10) Greenough, C., 2020. Queer Theologies. Routledge, p.127. 11) 1946 | The Mistranslation that Shifted a Culture. 2022. 1946 | The Mistranslation that Shifted a Culture. (online) Available at: (https://www.1946themovie.com/) (Accessed 10 May 2022). 12) Kinseyinstitute.org. 2022. Diversity of sexual orientation. (online) Available at: (https://kinseyinstitute.org/research/publications/historical-report-diversity-of-sexual-orientation.php) (Accessed 10 May 2022). 13) Jordan, M., 2011. Recruiting Young Love. Chicago: The University of Chicago Press, p.35. 14) Du Mez, K., 2020. Jesus and John Wayne. 1st ed. Liveright, p.22. 15) Driscoll, M., 2022. Homosexuality Was the Token Sin of Sodom. (online) RealFaith. Available at: (https://realfaith.com/daily-devotions/homosexuality-was-the-token-sin-of-sodom/) (Accessed 10 May 2022). 16) Tonstad, L., 2018. Queer Theology. Eugene: Wipf and Stock Publishers, p.47. 17) Michaelson, J., 2011. God vs. Gay?. Boston, MA: Beacon Press, p.136.

How to Make a Meaningful Career Pivot with Randy Kurtz

Be Better with Michael Kurland

Play Episode Listen Later Oct 13, 2021 27:45

Your purpose is to make a difference. Randy Kurtz is Executive Vice President at Opportunity International where he is focused on improvements to agriculture and education for those living in poverty around the world. In today's show, Randy shares how he pivoted from a successful career in the restaurant industry to investment banking to founding his organization that is focused on ending extreme poverty for good. Key Takeaways: 0:00 Intro 1:09 Randy gives a brief overview of Opportunity International and his position in the company 2:21 Randy talks about growing up on a dairy farm and his first job working at IHOP and how his career grew from there 5:45 Randy talks about the route he took that was so different than many and how he went straight to business school without an undergrad degree 8:38 Randy talks about his financial background and the various companies and industries he worked for and in. 11:18 Randy talks about the examples in the world he was seeing that really made him think about what he was doing and how he could find his true purpose 12:49 Randy talks a bit about his Christian faith and the reason he turned down meaningful jobs to pursue his dreams 16:28 Randy goes in depth on what Opportunity International does as a company and every aspect of agriculture and education that they strive to help build upon 20:40 Randy talks about the challenges they face in the various countries they work in and how they overcome them 24:21 Randy explains why 90% of their clients are women and how much it helps in efforts to grow each sector Resources Mentioned: University of Chicago - The University of Chicago is a private research university in Chicago, Illinois. Founded in 1890, its main campus is located in Chicago's Hyde Park neighborhood. The University of Chicago is ranked among the best universities in the world, and it is among the most selective in the United States. IHOP - IHOP is an American multinational pancake house restaurant chain that specializes in breakfast foods. It is owned by Dine Brands Global—a company formed after IHOP's purchase of Applebee's, with 99% of the restaurants run by independent franchisees. Citigroup - Citigroup Inc. or Citi is an American multinational investment bank and financial services corporation headquartered in New York City. The company was formed by the merger of banking giant Citicorp and financial conglomerate Travelers Group in 1998; Travelers was subsequently spun off from the company in 2002. The Wall Street Journal - The Wall Street Journal, also known as The Journal, is an American business-focused, English-language international daily newspaper based in New York City, with international editions also available in Chinese and Japanese. Goldman Sachs - The Goldman Sachs Group, Inc., is an American multinational investment bank and financial services company headquartered in New York City. It offers services in investment management, securities, asset management, prime brokerage, and securities underwriting. Salomon Brothers - Salomon Brothers, Inc., was an American multinational bulge bracket investment bank headquartered in New York. It was one of the five largest investment banking enterprises in the United States and the most profitable firm on Wall Street during the 1980s and 1990s. Quotes Mentioned: "I was reading The Wall Street Journal every day and I was talking with other people in my community at my church, and I felt like I had other types of work that would be more appealing to me, something that was a little bit more white collar, if you will, or, you know, strategic." "I saw some examples out there in the world and I began to think about is what I'm doing now my my full purpose. And so my calling really became to find a role where I could have the kind of impact I was having in investment banking. But to have it in a way that helped people who really needed the help, to help those in poverty in difficult situations." "In many of these developing countries, the borrower is a woman who is more responsible, more able to pay back, and that's the nature of microfinance. And so our gender story is very strong. In education, one of the things that we find is as schools get bigger, they can then have more girl students. When family incomes are stretched, it's the girls that don't get to go to school." #GlobalDevelopment #Microfinance Guests Social Media Links: Website: https://opportunity.org/ LinkedIn: https://www.linkedin.com/in/randykurtz/

Ensino de Natureza da Ciência [disciplina-UnB(2020.2)]#01

Eratosthenes Webradio

Play Episode Listen Later May 24, 2021 23:17

>[Teste-piloto] Locução a partir de uma pesquisa envolvendo os temas "ciência", "feminismo" e "estudos de gênero" Produtores e Autores : Gabriel Urias & Giovanna Coelho (bacharelandos em Geografia-UnB) Atividade prática da disciplina optativa "Ensino de Natureza da Ciência" Fontes consultadas: HARAWAY, D. Animal sociology and a natural economy of the body politic, part 1: a political physiology of dominance. In: HARDING, S.; O'BARR, J. F. (Ed.). Sex and scientific inquiry. Chicago: The University of Chicago Press, 1987 [1975]. p. 217-232. KELLER, E. F. The gender/science system: or, is sex to gender as nature is to science? Hypatia, v. 2, n. 3, p. 37-49, 1987. KÜCHEMANN, B. A.; BANDEIRA, L. M.; ALMEIDA, T. M. C. A categoria gênero nas ciências sociais e sua interdisciplinaridade. Revista do CEAM, v. 3, n. 1, p. 63-81, jan./jun. 2015.

sex animal keller almeida disciplina teste revista natureza ensino fontes chicago press bandeira produtores hypatia locu haraway chicago the university

UNA MUJER PINTORA? (TAMBIEN LAS MUJERES JUEGAN AL AJEDREZ)

Historias de Arte en Podcast

Play Episode Play 56 sec Highlight Listen Later Dec 18, 2020 15:42 Transcription Available

Dentro de los artistas del Renacimiento se destacan solamente 4 cuatro mujeres.A lo largo de la historia, la mayoría de las artistas mujeres fueron hijas de pintores quienes las instruyeron en la carrera de Bellas Artes. Históricamente, eran excepcionales las mujeres a las que se les permitía desarrollar sus habilidades artísticas y mucho menos una carrera de profesión. Una de estas mujeres excepcionales fue Sofonisba Anguissola.Sofonisba nació en 1530 o 1532 (no se sabe bien) en Cremona, una ciudad en el norte de Italia bajo dominio de la corona Española, en esa época. Su padre, Amilcare Anguissola, miembro de la nobleza menor, no fue artista pero sí un verdadero humanista y visionario, quien se encargó de que sus seis hijas recibieran una educación paralela a la de su único hijo varón. Esto de educar a las hijas en las Humanidades no era la norma pero sí era habitual entre las clases sociales altas.Nota Importante: Todas las imágenes de las obras y los artistas de los que hablamos en nuestros episodios, están disponibles para que las aprecien en nuestras cuentas de Instagram @historiasdearte.enpodcast, Facebook: Historias de Arte en Podcast, Twitter; @historiasdeArt1¡Síganos y disfrútenlas!Bibliografía Ferino Pagden, Sylvia, et al. Sofonisba Anguissola. A Renaissance Woman. (1995). Washington, D.C.: National Museum of Women in the Arts.Garrard, Mary D. "Here’s Looking at Me: Sofonisba Anguissola and the Problem of the Woman Artist". (Autumn, 1994). Renaissance Quarterly, New York, Vol. 47, No. 3, pp. 556-622. Chicago: The University of Chicago Press.[Internet]. https://www.museodelprado.es/en/the-collection/art-work/philip-ii/7d7280d6-5603-488a-8521-933acc357d7a [10 de noviembre de 2020][Internet]. https://www.youtube.com/watch?v=94sMEWMykBo [12 de noviembre de 2020][Internet]. https://www.museodelprado.es/aprende/enciclopedia/voz/anguissola-sofonisba/949e390c-13b0-429d-99c9-2b98f2e89a32 [10 de noviembre de 2020][Internet]. https://www.museodelprado.es/coleccion/obra-de-arte/isabel-de-valois-sosteniendo-un-retrato-de-felipe/6a414693-46ab-4617-b3e5-59e061fcc165 [8 de noviembre de 2020][Internet]. http://www.mfa.org/collections/object/self-portrait-33656 [8 de noviembre de 2020][Internet]. http://art.thewalters.org/detail/1377/portrait-of-marquess-massimiliano-stampa/https://nmwa.org/sites/default/files/shared/gentileschi_sfy.pdf [8 de noviembre de 2020]

Episode 4: Women's Coats and Beach Cabanas

A Very Square Peg: The Strange and Remarkable Life the Polymath Robert Eisler

Play Episode Listen Later Aug 21, 2020 46:39

In this episode, we examine the rivalry/friendship between Eisler and the great scholar of Jewish mysticism Gershom Scholem and reassess Eisler's infamous meeting with Scholem and Walter Benjamin in Paris in 1926. We try to unravel the mystery of why Eisler was disavowed by his government after he was appointed to The International Institute of Intellectual Cooperation. Finally, we take a look at the ambivalent reception of Eisler's 1922 Orpheus lecture in Hamburg (he gets a spontaneous ovation but his attempted art theft comes back to haunt him) and his strained relationships with the pioneering German intellectual historians Aby Warburg and Fritz Saxl. One question remains: how did Eisler's frock coat get stolen? Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Guests: Amir Engel (The Hebrew University of Jerusalem), Steven Wasserstrom (Reed College), and Claudia Wedepohl (The Warburg Institute). Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute and the Griffith Institute at the University of Oxford. Bibliography and Further Reading -Eisler, Robert. Orpheus the Fisher: Comparative Studies in Orphic and Early Christian Cult Symbolism. London: J. M. Watkins, 1921. -Eliade, Mircea. Journal I, 1945-1955. Trans. by Mac Linscott Ricketts. Chicago: University of Chicago Press, 1990. -Engel, Amir. Gershom Scholem: An Intellectual Biography. Chicago: University of Chicago Press, 2019. -Gombrich, Ernst. Aby Warburg: An Intellectual Biography. Leiden: Brill, 1970. -Gopnik, Adam. “In the Memory Ward.” The New Yorker, March 16, 2015. -Levine, Emily J. Dreamland of Humanists: Warburg, Cassirer, Panofsky, and the Hamburg School. Chicago: The University of Chicago Press, 2013. -Scholem, Gershom. Walter Benjamin: The Story of a Friendship. New York: New York Review of Books, 2003. -Scholem, Gershom, ed. The Correspondence of Walter Benjamin and Gershom Scholem. New York: Schocken Books, 1989. -Scholem, Gershom. From Berlin to Jerusalem: Memories of My Youth. New York: Schocken Books, 1980. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

women university voice books friendship german berlin jewish jerusalem philosophy beach oxford trans funding new yorker hamburg ram ernst drs watkins engel levine ohio university international institute coats orpheus correspondence chicago press walter benjamin bibliography mircea gershom cabanas eisler chicago university gopnik brian evans orphic my youth warburg institute gershom scholem aby warburg leiden brill indian religion scholem hamburg school griffith institute chicago the university sushila gawande chair jerusalem memories emily j dreamland

A Very Square Peg: A Podcast Series about Polymath Robert Eisler. Episode 4: Women’s Coats and Beach Cabanas

New Books Network

Play Episode Listen Later Jun 30, 2020 49:24

In this episode, we examine the rivalry/friendship between Eisler and the great scholar of Jewish mysticism Gershom Scholem and reassess Eisler’s infamous meeting with Scholem and Walter Benjamin in Paris in 1926. We try to unravel the mystery of why Eisler was disavowed by his government after he was appointed to The International Institute of Intellectual Cooperation. Finally, we take a look at the ambivalent reception of Eisler’s 1922 Orpheus lecture in Hamburg (he gets a spontaneous ovation but his attempted art theft comes back to haunt him) and his strained relationships with the pioneering German intellectual historians Aby Warburg and Fritz Saxl. One question remains: how did Eisler’s frock coat get stolen? Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Guests: Amir Engel (The Hebrew University of Jerusalem), Steven Wasserstrom (Reed College), and Claudia Wedepohl (The Warburg Institute). Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute and the Griffith Institute at the University of Oxford. Bibliography and Further Reading -Eisler, Robert. Orpheus the Fisher: Comparative Studies in Orphic and Early Christian Cult Symbolism. London: J. M. Watkins, 1921. -Eliade, Mircea. Journal I, 1945-1955. Trans. by Mac Linscott Ricketts. Chicago: University of Chicago Press, 1990. -Engel, Amir. Gershom Scholem: An Intellectual Biography. Chicago: University of Chicago Press, 2019. -Gombrich, Ernst. Aby Warburg: An Intellectual Biography. Leiden: Brill, 1970. -Gopnik, Adam. “In the Memory Ward.” The New Yorker, March 16, 2015. -Levine, Emily J. Dreamland of Humanists: Warburg, Cassirer, Panofsky, and the Hamburg School. Chicago: The University of Chicago Press, 2013. -Scholem, Gershom. Walter Benjamin: The Story of a Friendship. New York: New York Review of Books, 2003. -Scholem, Gershom, ed. The Correspondence of Walter Benjamin and Gershom Scholem. New York: Schocken Books, 1989. -Scholem, Gershom. From Berlin to Jerusalem: Memories of My Youth. New York: Schocken Books, 1980. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

women university voice books friendship german berlin jewish jerusalem philosophy beach oxford trans funding new yorker hamburg ram ernst drs watkins engel levine podcast series dreamland ohio university international institute coats orpheus correspondence chicago press polymath walter benjamin bibliography square peg mircea gershom cabanas eisler chicago university gopnik brian evans orphic my youth warburg institute gershom scholem aby warburg indian religion scholem hamburg school griffith institute chicago the university robert eisler sushila gawande chair jerusalem memories emily j dreamland

A Very Square Peg: A Podcast Series about Polymath Robert Eisler. Episode 4: Women’s Coats and Beach Cabanas

New Books in German Studies

Play Episode Listen Later Jun 30, 2020 49:24

In this episode, we examine the rivalry/friendship between Eisler and the great scholar of Jewish mysticism Gershom Scholem and reassess Eisler’s infamous meeting with Scholem and Walter Benjamin in Paris in 1926. We try to unravel the mystery of why Eisler was disavowed by his government after he was appointed to The International Institute of Intellectual Cooperation. Finally, we take a look at the ambivalent reception of Eisler’s 1922 Orpheus lecture in Hamburg (he gets a spontaneous ovation but his attempted art theft comes back to haunt him) and his strained relationships with the pioneering German intellectual historians Aby Warburg and Fritz Saxl. One question remains: how did Eisler’s frock coat get stolen? Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Guests: Amir Engel (The Hebrew University of Jerusalem), Steven Wasserstrom (Reed College), and Claudia Wedepohl (The Warburg Institute). Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute and the Griffith Institute at the University of Oxford. Bibliography and Further Reading -Eisler, Robert. Orpheus the Fisher: Comparative Studies in Orphic and Early Christian Cult Symbolism. London: J. M. Watkins, 1921. -Eliade, Mircea. Journal I, 1945-1955. Trans. by Mac Linscott Ricketts. Chicago: University of Chicago Press, 1990. -Engel, Amir. Gershom Scholem: An Intellectual Biography. Chicago: University of Chicago Press, 2019. -Gombrich, Ernst. Aby Warburg: An Intellectual Biography. Leiden: Brill, 1970. -Gopnik, Adam. “In the Memory Ward.” The New Yorker, March 16, 2015. -Levine, Emily J. Dreamland of Humanists: Warburg, Cassirer, Panofsky, and the Hamburg School. Chicago: The University of Chicago Press, 2013. -Scholem, Gershom. Walter Benjamin: The Story of a Friendship. New York: New York Review of Books, 2003. -Scholem, Gershom, ed. The Correspondence of Walter Benjamin and Gershom Scholem. New York: Schocken Books, 1989. -Scholem, Gershom. From Berlin to Jerusalem: Memories of My Youth. New York: Schocken Books, 1980. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

women university voice books friendship german berlin jewish jerusalem philosophy beach oxford trans funding new yorker hamburg ram ernst drs watkins engel levine podcast series dreamland ohio university international institute coats orpheus correspondence chicago press polymath walter benjamin bibliography square peg mircea gershom cabanas eisler chicago university gopnik brian evans orphic my youth warburg institute gershom scholem aby warburg indian religion scholem hamburg school griffith institute chicago the university robert eisler sushila gawande chair jerusalem memories emily j dreamland

A Very Square Peg: A Podcast Series about Polymath Robert Eisler. Episode 4: Women's Coats and Beach Cabanas

New Books in Intellectual History

Play Episode Listen Later Jun 30, 2020 49:24

In this episode, we examine the rivalry/friendship between Eisler and the great scholar of Jewish mysticism Gershom Scholem and reassess Eisler's infamous meeting with Scholem and Walter Benjamin in Paris in 1926. We try to unravel the mystery of why Eisler was disavowed by his government after he was appointed to The International Institute of Intellectual Cooperation. Finally, we take a look at the ambivalent reception of Eisler's 1922 Orpheus lecture in Hamburg (he gets a spontaneous ovation but his attempted art theft comes back to haunt him) and his strained relationships with the pioneering German intellectual historians Aby Warburg and Fritz Saxl. One question remains: how did Eisler's frock coat get stolen? Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Guests: Amir Engel (The Hebrew University of Jerusalem), Steven Wasserstrom (Reed College), and Claudia Wedepohl (The Warburg Institute). Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute and the Griffith Institute at the University of Oxford. Bibliography and Further Reading -Eisler, Robert. Orpheus the Fisher: Comparative Studies in Orphic and Early Christian Cult Symbolism. London: J. M. Watkins, 1921. -Eliade, Mircea. Journal I, 1945-1955. Trans. by Mac Linscott Ricketts. Chicago: University of Chicago Press, 1990. -Engel, Amir. Gershom Scholem: An Intellectual Biography. Chicago: University of Chicago Press, 2019. -Gombrich, Ernst. Aby Warburg: An Intellectual Biography. Leiden: Brill, 1970. -Gopnik, Adam. “In the Memory Ward.” The New Yorker, March 16, 2015. -Levine, Emily J. Dreamland of Humanists: Warburg, Cassirer, Panofsky, and the Hamburg School. Chicago: The University of Chicago Press, 2013. -Scholem, Gershom. Walter Benjamin: The Story of a Friendship. New York: New York Review of Books, 2003. -Scholem, Gershom, ed. The Correspondence of Walter Benjamin and Gershom Scholem. New York: Schocken Books, 1989. -Scholem, Gershom. From Berlin to Jerusalem: Memories of My Youth. New York: Schocken Books, 1980. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

university voice books friendship german berlin jewish jerusalem philosophy beach oxford trans funding new yorker hamburg ram ernst drs watkins engel levine podcast series dreamland ohio university international institute coats orpheus correspondence chicago press polymath walter benjamin bibliography square peg mircea gershom cabanas eisler chicago university gopnik brian evans orphic my youth warburg institute gershom scholem aby warburg indian religion scholem hamburg school griffith institute chicago the university robert eisler sushila gawande chair jerusalem memories emily j dreamland

A Very Square Peg: A Podcast Series about Polymath Robert Eisler. Episode 4: Women’s Coats and Beach Cabanas

New Books in Biography

Play Episode Listen Later Jun 30, 2020 49:24

In this episode, we examine the rivalry/friendship between Eisler and the great scholar of Jewish mysticism Gershom Scholem and reassess Eisler’s infamous meeting with Scholem and Walter Benjamin in Paris in 1926. We try to unravel the mystery of why Eisler was disavowed by his government after he was appointed to The International Institute of Intellectual Cooperation. Finally, we take a look at the ambivalent reception of Eisler’s 1922 Orpheus lecture in Hamburg (he gets a spontaneous ovation but his attempted art theft comes back to haunt him) and his strained relationships with the pioneering German intellectual historians Aby Warburg and Fritz Saxl. One question remains: how did Eisler’s frock coat get stolen? Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Guests: Amir Engel (The Hebrew University of Jerusalem), Steven Wasserstrom (Reed College), and Claudia Wedepohl (The Warburg Institute). Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute and the Griffith Institute at the University of Oxford. Bibliography and Further Reading -Eisler, Robert. Orpheus the Fisher: Comparative Studies in Orphic and Early Christian Cult Symbolism. London: J. M. Watkins, 1921. -Eliade, Mircea. Journal I, 1945-1955. Trans. by Mac Linscott Ricketts. Chicago: University of Chicago Press, 1990. -Engel, Amir. Gershom Scholem: An Intellectual Biography. Chicago: University of Chicago Press, 2019. -Gombrich, Ernst. Aby Warburg: An Intellectual Biography. Leiden: Brill, 1970. -Gopnik, Adam. “In the Memory Ward.” The New Yorker, March 16, 2015. -Levine, Emily J. Dreamland of Humanists: Warburg, Cassirer, Panofsky, and the Hamburg School. Chicago: The University of Chicago Press, 2013. -Scholem, Gershom. Walter Benjamin: The Story of a Friendship. New York: New York Review of Books, 2003. -Scholem, Gershom, ed. The Correspondence of Walter Benjamin and Gershom Scholem. New York: Schocken Books, 1989. -Scholem, Gershom. From Berlin to Jerusalem: Memories of My Youth. New York: Schocken Books, 1980. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

women university voice books friendship german berlin jewish jerusalem philosophy beach oxford trans funding new yorker hamburg ram ernst drs watkins engel levine podcast series dreamland ohio university international institute coats orpheus correspondence chicago press polymath walter benjamin bibliography square peg mircea gershom cabanas eisler chicago university gopnik brian evans orphic my youth warburg institute gershom scholem aby warburg indian religion scholem hamburg school griffith institute chicago the university robert eisler sushila gawande chair jerusalem memories emily j dreamland

De store udviklinger efter Keynes

EconRoots

Play Episode Listen Later Jun 1, 2020 39:41

De fleste gennemgange af økonomiens teorihistorie slutter med Keynes' død. Det gør vores også. Næsten. Vi tager også et temaafsnit om Chicago-økonomerne. Inden vi kommer så langt, vil jeg i dagens afsnit lave et lille eksperiment. Jeg vil komme med et meget kort overslag over nogle af de vigtige teoretiske udviklinger indenfor økonomi fra 1946 og frem til nu. Det er et eksperiment, fordi jeg udelukkende bruger min egen hukommelse med en forudsætning om, at jeg må have huske noget af det væsentligste. Der er sikkert meget, der er glemt, men i hvert fald kommer vi igennem as-if-economics, adfærdsøkonomi, eksperimenter, entreprenørens genfødsel og meget mere. Der er sikkert noget, som jeg har glemt, men så vil det med garanti blive dækket i næste sæson, hvor jeg og min nye medvært Otto Brøns vil tale om alle nobelprismodtagerne i rækkefølge. Glæd dig! Har du nogensinde tænkt over, hvad økonomi er for en videnskab? Hvordan opstod den, og hvem var dens grundlæggere? Eller har du interesseret dig for moderne diskussioner om samfundet, herunder ulighed, ressourceforbrug eller konkurrence? Hvis dette er tilfældet, er økonomiens teorihistorie vigtig og nyttig for dig. Den type af diskussioner er nemlig mindst lige så gammel som den økonomiske videnskab selv, og du vil i dens rødder også finde rødderne til de moderne argumenter. Til dagens afsnit har jeg læst: Artinger, F., Petersen, M., Gigerenzer, G., & Weibler, J. (2015). Heuristics as Adaptive Decision Strategies in Management. Journal of Organizational Behavior, s. 33-52. Becker, G. S. (1993). The Economic Way of Looking at Behavior. Journal of Political Economy, s. 385-409. Boettke, P. (2017). Don't Be a "Jibbering Idiot": Economic Principles and the Properly Trained Economist. The Journal of Private Enterprise, s. 9-15. Bruni, L., & Sugden, R. (2007). The Road Not Taken: How Psychology Was Removed From Economics, and How It Might Be Brought Back. The Economic Journal, s. 146-173. Camerer, C. (1999). Behavioral Economics: Reunifying Psychology and Economics. Proceedings of the National Academy of Sciences of the USA, s. 10575-10577. Coase, R. (1937). The Nature of the Firm. Economica, s. 386-405. Conlisk, J. (1996). Why Bounded Rationality? Journal of Economic Literature, s. 669-700. De Martino, B., Kumaran, D., Seymour, B., & Dolan, R. J. (2006). Frames, Biases, and Rational Decision-Making in the Human Brain. Science, s. 684-687. Friedman, M. (1953). Essays in Positive Economics. Chicago: University of Chicago Press. Gul, F., & Pesendorfer, W. (2008). The Case for Mindless Economics. The Foundations of Positive and Normative Economics, s. 3-42. Hayek, F. A. (1948). Individualism and Economic Order. Chicago: University of Chicago Press. Kahneman, D., & Tversky, A. (1979). Prospect Theory: An Analysis of Decisions Under Risk. Econometrica, s. 263-291. Kirzner, I. M. (1973). Competition and Entrepreneurship. Chicago: The University of Chicago Press. Shane, S., & Venkataraman, S. (2000). The Promise of Entrepreneurship as a Field of Research. Academy of Management Review, s. 217-226. Smith, V. L. (2003). Constructivist and Ecological Rationality in Economics. The American Economic Review, s. 465-508. Todd, P. M., & Gigerenzer, G. (2007). Environments That Makes Us Smart: Ecological Rationality. Current Directions in Psychological Science, s. 167-171. Williamson, O. (1996). Economics and Organization: A Primer. California Management Review, s. 131-146. I like to dedicate this season to my teachers Ole Bruus and Bruce Caldwell. All mistakes and mispronunciations are mine alone and no fault of theirs.

united states chicago science research nature management positive entrepreneurship field academy journal competition economics behavior foundations sciences firm eller efter becker williamson friedman national academy essays petersen biases hvis jeg frames dolan proceedings individualism political economy psychological science hayek organizational behavior chicago press human brain keynes inden heuristics kahneman economica bruni gul american economic review chicago university tversky management review private enterprise coase sugden economic order constructivist gigerenzer boettke econometrica economic literature economic journal bruce caldwell kirzner chicago the university

Ep. 5 - Can the Non-Subaltern Speak?

Philosophy After Hours

Play Episode Listen Later Feb 6, 2020 68:18

In this episode we discuss how and whether to criticize claims made by people who occupy marginalized positions in society. Is it ever ok to level critiques at people from historically oppressed and disenfranchised groups when they make claims about their oppression and what they think should be done about it? If so, how should one proceed? Hear what we think. If you want to contact us, hit us up at therilkeanzoo[at]gmail.com. Also, find us on Patreon at patreon.com/therilkeanzoo. Text: Dante Alighieri, Dante's Monarchia, trans. Richard Kay (Toronto: PIMS, 1998), 70, quoted in Hannah Arendt, The Human Condition, 2nd ed. (Chicago: The University of Chicago Press, 1998), 175.

speak hannah arendt chicago press monarchia subaltern chicago the university

#50 Doutora Drag - Drag queens: utopia, arte e política sobre o corpo?

HQ da vida

Play Episode Listen Later Dec 9, 2019 22:16

(NO VÍDEO TEM ANIMAÇÕES EM IMAGENS QUE PODEM DEIXAR A EXPERIÊNCIA MELHOR : https://www.youtube.com/watch?v=l9QsRO9NgSg)Existe muita confusão sobre Drag Queens, né? Hoje no vídeo eu trago pra vocês uma perspectiva antissistêmica da Drag Queen e desmistifico alguns equívocos que as pessoas têm sobre Drag, pra isso eu traço um percurso histórico desde a tragédia grega e reforço no período da transição do mercantilismo para o capitalismo para mostrar como o sistema capitalista para regular corpos e sexualidades para que o trabalho de produção de pessoas para produzir produtos seja mantido. Algumas perguntas que são respondidas no vídeo:Drag Queen é a mesma coisa que identidade de gênero como trans?Drag é womanface (espécia de blackface só que misógino)Drag pode ser considerado uma figura anárquica?Drag contesta papéis de gênero ou reforça estereótipos?Siga Dimitra Vulcana: Twitter: www.twitter.com/dimitravulcana,Instagram: www.instagram.com/dimitravulcana Facebook: www.facebook.com/dimitravulcana/ ---Siga HQ da vida: Twitter: www.twitter.com/hqdavida Instagram: www.instagram.com/hqdavida Facebook: www.facebook.com/doutoradrag/Acessem o canal Vegano Vitor: https://www.youtube.com/channel/UC5ed... ¯`•._.••¸.-~*´¨¯¨`*•~-.,-( APOIE O HQ DA VIDA )-,.-~*´¨¯¨`*•~-.¸••._.•´¯ www.padrim.com.br/hqdavidaapoia.se/hqdavida© Copyright 2019 - Doutora Drag. Proibida a reprodução sem autorização prévia.Fontes utilizadas:Podcast HQ da vida sobre Operação Tarântula: https://www.spreaker.com/user/halfdea...Bibliografia em formato APA:Amanajás, I. (set-dez de 2014). Drag Queen: um percurso pela arte dos atores performistas. Revista Belas Artes, 1-24.Baker, R. (1995). Drag: A History of Female Impersonation in the Performing Arts. New York, Estados Unidos: NYU Press.Cavalcanti, C., Barbosa, R. B., & Bicalho, P. P. (2018). Os Tentáculos da Tarântula: Abjeção e Necropolítica em Operações Policiais a Travestis no Brasil Pós-redemocratização. Psicol. cienc. prof, 38, 175-191. doi:10.1590/1982-3703000212043Engels, F. (2019). A origem da família, da propriedade privada e do Estado. (N. Schneider, Trad.) São Paulo: Boitempo.Federici, S. (2019). Mulheres e a caça às bruxas: da Idade Média aos dias atuais (1 ed.). (H. R. Candiani, Trad.) São Paulo: Boitempo.Jardim, S., & Izzo, F. (15 de Julho de 2016). Reconhecendo estereótipos racistas na mídia norte-americana. Fonte: Medium: https://medium.com/@suzanejardim/algu...Livingston, J. (Diretor). (1990). Paris is Burning (Original) [Filme Cinematográfico]. Estados Unidos da América.Moreira, R. (Produtor), & Moreira , R. (Diretor). (1988). Hunting Season (Original) [Filme Cinematográfico]. Estados Unidos da América.Newton, E. (1972). Mother camp: female impersonators in America. Chicago : The University of Chicago Press.Payton, G. H., Mock, J., Cragg, N., Murphy, R., & Mabry, S. H. (Diretores). (2018). Pose (season 1) [Filme Cinematográfico].Preciado, P. B. (2017). Manifesto contrassexual: práticas subversivas de identidade sexual. (M. P. Ribeiro, Trad.) São Paulo: n-1 edições.Treadway, T. (Produtor), France, D., Blane, M. (Escritores), & France, D. (Diretor). (2017). The Death and Life of Marsha P. Johnson (Original) [Filme Cinematográfico]. Estados Unidos da América.#Doutoraacessível; Dimitra de cap revolucionário, ao canto tem o nome do episódio e a moldura da capa é com as cores do arco-íris.

So, What’s This White Slavery Thing?

Speaker for the Living 'Human Trafficking' Podcast

Play Episode Listen Later Nov 10, 2018 54:37

In this episode, Seth and JJ break down white slavery--the history, the reasoning, and the myths that continue to be present in the field of modern human trafficking. Listen in for a lot of nuances about eotic service provision, JJ yelling about exploitation films (and penny dreadfuls) from the 1920s, and a deep dive into US laws. Where does the “myth” of white slavery come from, and how has it persisted? Bonus points: we take on “Taken” once again. Sources: Doezema, Jo. "Loose women or lost women? The re-emergence of the myth of white slavery in contemporary discourses of trafficking in women." Gender issues 18, no. 1 (1999): 23-50. Donovan, Brian. White slave crusades: race, gender, and anti-vice activism, 1887-1917. Urbana and Chicago: University of Illinois Press, 2006. Keire, Mara L. "The vice trust: A reinterpretation of the White slavery scare in the United States, 1907-1917." Journal of Social History 35, no. 1 (2001): 5-41. Grittner, Frederick K. White slavery: myth, ideology, and American law. Vol. 11. Dissertations-G, 1990. The Inside of the White Slave Traffic (1913) A Silent Film Review, Movies Silently The Maiden Tribute of Modern Babylon I: the Report of our Secret Commission, W.T. Stead Resource Site Poster for the 1913 film Traffic in Souls., Wikipedia Sharma, Nandita. "Anti-trafficking rhetoric and the making of a global apartheid." NWSA Journal (2005): 88-111. Soderlund, Gretchen. Sex Trafficking Scandal and the Transformation of Journalism, 1885-1917, Chicago: The University of Chicago Press, 2013. Weitzer, Ronald. "The movement to criminalize sex work in the United States." Journal of Law and Society 37, no. 1 (2010): 61-84.

united states american law society transformation gender journal journalism souls slavery traffic vol loose urbana chicago press social history illinois press chicago university nandita soderlund chicago the university

Andy Bondy on PECS, Speech Generation Devices, and More: Session 56

The Behavioral Observations Podcast with Matt Cicoria

Play Episode Listen Later Jul 20, 2018 75:41

I'm going to cut to the chase: Dr. Andy Bondy and I had such a fun conversation about all things PECS, SGD's, Cues vs. Prompts, and so forth, that I can't wait to hear your feedback on it. Additionally, he was very gracious with his time (fitting me in between babysitting his grandchildren no less!), and so informative on a wide variety of issues we face as practitioners. I would also be remiss if I didn't give a shout out to Andy's daughter (who also happens to be a newly minted BCBA) Lexi for connecting the two of us. Lexi, thanks for sharing the podcast with your Dad!!! If you want to learn more about PECS, you can check out their website here. In the meantime, Andy was kind enough to share a treasure trove of resources that he mentioned in our interview. So in no particular order, here you go: “Considering the overall quality of the available research we would suggest that there are insufficient data to advocate for the use of sign language either alone or in combination with oral language as a method for substantially improving communication in children with autism. “SCHWARTZ, J., & NYE, C. (2006). Improving communication for children with autism: Does sign language work? Evidence-Based Practice Briefs, 1, 1–17. Summarizing 25 years of research on teaching sign-language to those with ASD, Layton and Watson (1995) conclude that “even after intensive training with signs, a significant number of nonverbal children continue to be mute and acquire only a few useful signs” (p. 81). LAYTON, T., & WATSON, L. (1995). Enhancing communication in non-verbal children with autism. In K. A. Quill (Ed.), Teaching children with autism: Strategies to enhance communication and socialization (pp. 73–101). New York, NY: Delmar Publishers. Bonvillian, J. D., & Blackbum. D. W (1991). Manual communication and factors relating to sign language acquisition. In P Siple & S. Fischer (Eds.). Theoretical issues in sign language research: Vol. 2, Psychology (pp. 255-277). Chicago: The University of Chicago Press. Lori Frost's two published guidelines on transitioning from PECS to SGDs: Frost, L., & McGowan, J. (2011). Strategies for Transitioning From PECS to SGD. Part I: Overview and Device Selection. Perspectives on Augmentative and Alternative Communication, 20, 114-120. Frost, L., & McGowan, J. (2012). Strategies for Transitioning From PECS to SGD. Part 2: Maintaining Communication Competency. Perspectives on Augmentative and Alternative Communication, 21, 3-10. Recent SGD review: Gilroy, S., McCleery, J. & Leader, G. (2017). Systematic Review of Methods for Teaching Social and Communicative Behavior with High-Tech Augmentative and Alternative Communication Modalities, Review Journal of Autism and Developmental Disorders, 4, 307-320. Looked at transitioning from PECS to SGD Hill, D. & Flores, M. (2014). Comparing the Picture Exchange Communication System and the iPad™ for communication of students with autism spectrum disorder and developmental delay, TechTrends, 58, 45-53. Concluded: “The authors recommend that PECS™ phases I-III be mastered before the iPad™ is introduced, to ensure the students master these prerequisite skills since they are more difficult to scaffold (break into smaller units for teaching and then build additional skills) using the iPad™. This session of The Behavioral Observations Podcast is supported by the following: Clinical Behavior Analysis, Kentucky’s leading provider of Applied Behavior Analysis (ABA), counseling and direct support services to individuals with intellectual and developmental disabilities, acquired brain injury and autism.They are about to open The Center for Behavior Analysis, a 13,000 square foot, state of art facility in Louisville, KY, and they’re looking for a clinical director to lead a highly motivated team of clinicians and technicians.If you’re not familiar with Louisville, it’s been rated by US News & World Report as one of the nation’s best places to live. With a low cost of living, your industry-leading salary and signing bonus will go a lot farther. And with an abundance of cultural and recreational activities, you will not lack for fun things to do.So to learn more, go to cbacares.com/careers and set up your confidential interview today! HRIC, which brings 30 years of recruiting experience to help BCBA's find their dream jobs. Click here to schedule your confidential inquiry. The Behavioral Observations Podcast merchandise store. Need a gift for that behavior-nerd friend of yours? I have you covered. From T-shirts, to coffee mugs, from totes to even onesies, we have something for everyone. A great discount on BOP CE's for Newly Minted BCBA's can be found here. For the rest of us, check these out. If you're in the New England area this fall (and it's a great place to visit, just saying...) come check out the NH ABA conference in downtown Manchester, NH. Details are here. If you want to see a short interview I did with conference organizer and mentor extraordinaire, Dr. Le'Ann Milinder, in which we talk all things NH ABA 2018, you can check that out here.

Episode 00 - Introduction

Testimony Podcast

Play Episode Listen Later May 10, 2018 25:15

Communities use memorials as a way to shape understanding of the past. We'll begin with an overview of four ethnic communities in the greater Chicago area who have used a genocide memorial as a space for creating community identity and educating the public. Here are some helpful resources for those interested in reading more about memorialization culture in America: Doss, Erika. Memorial Mania: Public Feeling in America. Chicago: The University of Chicago Press, 2010. https://www.amazon.com/Memorial-Mania-Public-Feeling-America/dp/0226159418 Young, James E. The Stages of Memory: Reflections on Memorial Art, Loss, and the Spaces Between. Amherst: University of Massachusetts Press, 2016. https://www.amazon.com/Stages-Memory-Reflections-Historical-Perspective/dp/1625343612/ref=sr_1_sc_1?s=books&ie=UTF8&qid=1529682456&sr=1-1-spell&keywords=james+young+the+stages+of+memeory

america chicago loss communities stages chicago press massachusetts press chicago the university

The Tale of the Captured Souls or The Tale of Instant Polaroids

We're Not Afraid of the Dark

Play Episode Listen Later Nov 8, 2017 40:58

Brothers Adam Dutch & Ben Durham host We’re Not Afraid of the Dark. The Tale of the Captured Souls or The Tale of the Instant Polaroids premiered in the United States on Nickelodeon on October 3, 1992 and was directed by D.J. MacHale, written by Anne Appelton.Hook (1991) is mentioned again since Ben thinks Kiki is one of the members of the Lost Boys. Ben is on a streak of trying to find out which actors from the show have appeared naked on film since the show aired. An argument breaks out over Rick Moranis. Twisted Tea should sponsor this show.Lionel Richie vs. Snoop Dogg is a big thought of Ben’s. There is another instant of finding another actor who later went on to be a voice actor on Assassin’s Creed. As far as it’s known, this is the first podcast and researches to discover this.Adam and Ben say they need to play a game of croquet at some point.Ben claims he doesn’t remember seeing a lake in the episode, so Adam tries to bet him $5 again to prove him wrong.Embarrassing hotel stories are shared since this tale takes place at a bed & breakfast type of deal.Debate is given on a subjective scene and whether it is in there or not.Ben suggest we watch Penny Dreadful on K&A TV Day.Photo used in promo: https://thehorroronline.files.wordpress.com/2013/10/midnight_society3.jpgWarning: contains a high amount of strong language, drug/alcohol references, adult jokes, and other material that may be concerning to some listeners.The series is currently available in the United States on Amazon, YouTube, and several other sites.Intro theme is by glassdevaney: https://soundcloud.com/glassdevaney/are-you-afraid-of-the-darkProduced by Modulation Studios. Contact: modulationstudios@gmail.comFacebook page: https://www.facebook.com/werenotafraidofthedark/Works Cited:Adam Dutch. Gaga Sings a Lullaby (Adam Dutch Mashup) Lady Gaga vs. The Cure Music Video. Modulation Studios. Published September 11, 2017, https://www.youtube.com/watch?v=KRPMSoiRGMwAre You Afraid of the Dark? “The Tale of the Captured Souls,” Season 1, episode 7. Directed by D.J. MacHale. Written by Anne Appelton. Originally aired October 3, 1992 on Nickelodeon. https://youtu.be/KL4nu0Hquh0“Are You Afraid Of The Dark? The Tale of the Captured Souls (TV Episode 1992)”. IMDB. Accessed October 15, 2017. http://www.imdb.com/title/tt0514403Assassin’s Creed. Xbox 360. (Ubisoft, 2007). Directed by Patrice Desilets. Produced by Jade Raymond.“Bluffin’ with her Muffin?: Contrary to online rumor, pop star Lady Gaga is not an ‘hermaphrodiste’” Snopes. Last modified October 2, 2016, http://www.snopes.com/music/artists/ladygaga.aspBurton, Tim. Frankenweenie (1984). Walt Disney Productions. http://www.imdb.com/title/tt0087291/Channel Awesome. “Hook - Nostalgia,” Nostalgia Critic. Season 3, episode 20. Published on October 16, 2015. https://www.youtube.com/watch?v=ZwLLKvVTXxMDurham, Adam. DJ Adam Dutch. http://adamdutch.com/Etheridge, Ray, dir. F.A.R.T. The Movie (1991). Golden West Films. http://www.imdb.com/title/tt0369417/?ref_=fn_al_tt_1glassdevaney. Are You Afraid of the Dark? Instrumental cover. 2012. https://soundcloud.com/glassdevaney/are-you-afraid-of-the-darkJohnston, Joe, Honey, I Shrunk the Kids (1989). Buena Vista Pictures, Doric Productions, Silver Screen Partners III. http://www.imdb.com/title/tt0097523Logan, John, creator. Penny Dreadful TV Series (2014-2016). Desert Wolf Production, Neal Street Productions. http://www.imdb.com/title/tt2628232/Spielberg, Steven, Hook (1991). Amblin Entertainment, TriStar Pictures. http://www.imdb.com/title/tt0102057/?ref_=fn_al_tt_1“The Tale of the Captured Souls,” FANDOM TV Community, last modified September 19, 2017, 12:10, http://areyouafraidofthedark.wikia.com/wiki/The_Tale_of_the_Captured_SoulsTseng, Ada. “Remember Rufio in ‘Hook’? The actor is trying to keep his cult character’s legacy alive. The Washington Post. June 28, 2017. https://www.washingtonpost.com/lifestyle/remember-rufio-in-hook-the-actor-is-trying-to-keep-his-cult-characters-legacy-alive/2017/06/28/65fdf642-5863-11e7-b38e-35fd8e0c288f_story.html?utm_term=.efd5ed65afaaThe University of Chicago Press. The Chicago manual of style. 17th ed. Chicago: The University of Chicago Press, 2017.“Wikipedia: List of Are You Afraid of the Dark? episodes,” Wikimedia Foundation, last modified October 7, 2017, 02:23, https://en.wikipedia.org/wiki/List_of_Are_You_Afraid_of_the_Dark%3F_episodes

The Tale of the Captured Souls or The Tale of Instant Polaroids

We're Not Afraid of the Dark

Play Episode Listen Later Nov 7, 2017 40:58

Brothers Adam Dutch & Ben Durham host We’re Not Afraid of the Dark. The Tale of the Captured Souls or The Tale of the Instant Polaroids premiered in the United States on Nickelodeon on October 3, 1992 and was directed by D.J. MacHale, written by Anne Appelton.Hook (1991) is mentioned again since Ben thinks Kiki is one of the members of the Lost Boys. Ben is on a streak of trying to find out which actors from the show have appeared naked on film since the show aired. An argument breaks out over Rick Moranis. Twisted Tea should sponsor this show.Lionel Richie vs. Snoop Dogg is a big thought of Ben’s. There is another instant of finding another actor who later went on to be a voice actor on Assassin’s Creed. As far as it’s known, this is the first podcast and researches to discover this.Adam and Ben say they need to play a game of croquet at some point.Ben claims he doesn’t remember seeing a lake in the episode, so Adam tries to bet him $5 again to prove him wrong.Embarrassing hotel stories are shared since this tale takes place at a bed & breakfast type of deal.Debate is given on a subjective scene and whether it is in there or not.Ben suggest we watch Penny Dreadful on K&A TV Day.Photo used in promo: https://thehorroronline.files.wordpress.com/2013/10/midnight_society3.jpgWarning: contains a high amount of strong language, drug/alcohol references, adult jokes, and other material that may be concerning to some listeners.The series is currently available in the United States on Amazon, YouTube, and several other sites.Intro theme is by glassdevaney: https://soundcloud.com/glassdevaney/are-you-afraid-of-the-darkProduced by Modulation Studios. Contact: modulationstudios@gmail.comFacebook page: https://www.facebook.com/werenotafraidofthedark/Works Cited:Adam Dutch. Gaga Sings a Lullaby (Adam Dutch Mashup) Lady Gaga vs. The Cure Music Video. Modulation Studios. Published September 11, 2017, https://www.youtube.com/watch?v=KRPMSoiRGMwAre You Afraid of the Dark? “The Tale of the Captured Souls,” Season 1, episode 7. Directed by D.J. MacHale. Written by Anne Appelton. Originally aired October 3, 1992 on Nickelodeon. https://youtu.be/KL4nu0Hquh0“Are You Afraid Of The Dark? The Tale of the Captured Souls (TV Episode 1992)”. IMDB. Accessed October 15, 2017. http://www.imdb.com/title/tt0514403Assassin’s Creed. Xbox 360. (Ubisoft, 2007). Directed by Patrice Desilets. Produced by Jade Raymond.“Bluffin’ with her Muffin?: Contrary to online rumor, pop star Lady Gaga is not an ‘hermaphrodiste’” Snopes. Last modified October 2, 2016, http://www.snopes.com/music/artists/ladygaga.aspBurton, Tim. Frankenweenie (1984). Walt Disney Productions. http://www.imdb.com/title/tt0087291/Channel Awesome. “Hook - Nostalgia,” Nostalgia Critic. Season 3, episode 20. Published on October 16, 2015. https://www.youtube.com/watch?v=ZwLLKvVTXxMDurham, Adam. DJ Adam Dutch. http://adamdutch.com/Etheridge, Ray, dir. F.A.R.T. The Movie (1991). Golden West Films. http://www.imdb.com/title/tt0369417/?ref_=fn_al_tt_1glassdevaney. Are You Afraid of the Dark? Instrumental cover. 2012. https://soundcloud.com/glassdevaney/are-you-afraid-of-the-darkJohnston, Joe, Honey, I Shrunk the Kids (1989). Buena Vista Pictures, Doric Productions, Silver Screen Partners III. http://www.imdb.com/title/tt0097523Logan, John, creator. Penny Dreadful TV Series (2014-2016). Desert Wolf Production, Neal Street Productions. http://www.imdb.com/title/tt2628232/Spielberg, Steven, Hook (1991). Amblin Entertainment, TriStar Pictures. http://www.imdb.com/title/tt0102057/?ref_=fn_al_tt_1“The Tale of the Captured Souls,” FANDOM TV Community, last modified September 19, 2017, 12:10, http://areyouafraidofthedark.wikia.com/wiki/The_Tale_of_the_Captured_SoulsTseng, Ada. “Remember Rufio in ‘Hook’? The actor is trying to keep his cult character’s legacy alive. The Washington Post. June 28, 2017. https://www.washingtonpost.com/lifestyle/remember-rufio-in-hook-the-actor-is-trying-to-keep-his-cult-characters-legacy-alive/2017/06/28/65fdf642-5863-11e7-b38e-35fd8e0c288f_story.html?utm_term=.efd5ed65afaaThe University of Chicago Press. The Chicago manual of style. 17th ed. Chicago: The University of Chicago Press, 2017.“Wikipedia: List of Are You Afraid of the Dark? episodes,” Wikimedia Foundation, last modified October 7, 2017, 02:23, https://en.wikipedia.org/wiki/List_of_Are_You_Afraid_of_the_Dark%3F_episodes

"Kadı"nın Günlüğü

Continuity and Transformation in Islamic Law

Play Episode Listen Later Jul 25, 2013

Selim KarahasanoğluSadreddinzade günlüğünden örnek sayfalarKaynak: BOA, KK 7500, 158-159Osmanlı tarihyazımında cevabı aranan önemli bir soru da Osmanlı kültüründe günlük, anı, hatırat gibi ben anlatılarının bulunup bulunmadığıdır. Bu bölümümüzde Selim Karahasanoğlu ile son çalışması Sadreddinzade Telhisi Mustafa Efendi ceridesi hakkında konuştuk. 18. yüzyılın önde gelen ulema ailelerinden birine mensup bu Osmanlı kadısının 24 yıl boyunca düzenli olarak tuttuğu bu günlüğün tarihsel kaynak olarak değerine ve Avrupa'daki diğer örneklerle arasındaki fark ve benzerliklere değindik. Ayrıca, yazma kütüphanelerinde karşılaşılan kurumsal zorlukların nasıl Osmanlı kültür tarihi araştırmalarının önünü tıkadığının altını çizerek, bir kaç eser üzerinden genellemeler yapmanın zorluğundan bahsettik.Stream via Soundcloud (US / preferred) Stream via Hipcast (Turkey / Türkiye)18. yüzyıl Osmanlı tarihi üzerine uzmanlaşan Dr. Selim Karahasanoğlu İstanbul Medeniyet Üniversitesi'nde öğretim üyeliği yapmaktadır. (see his page)Yeniçağ Akdeniz ve Osmanlı İmparatorluğu üzerine uzmanlaşan Dr. Emrah Safa Gürkan İstanbul 29 Mayıs Üniversitesi'nde öğretim üyeliği yapmaktadır. (see academia.edu)SEÇME KAYNAKÇASelim KarahasanoğluAkçetin, Elif. “A Frustrated Scholar of the Post-Conquest Generation: Wang Jingqi (1672-1726) and his Casual Jottings of my Journey to the West (1724).” Basılmamış Makale. Behrendt, S. D. A. J. H. Latham, D. Northrup. The Diary of Antera Duke, an Eighteenth-Century African Slave Trader (Oxford: Oxford University Press, 2010).Beydilli, Kemal. Osmanlı Döneminde İmamlar ve Bir İmamın Günlüğü (İstanbul: TATAV, 2001). Çeçen, Halil, haz. Niyazî-i Mısrî’nin Hatıraları (İstanbul: Dergah Yayınları, 2006).Çelebi, İlyas. “Rüya.” DİA, cilt: 35 (İstanbul: Türkiye Diyanet Vakfı, 2008), 306-309.Di Cosmo, Nicola. haz., The Diary of a Manchu Soldier in Seventeenth-Century China: “My Service in the Army,” by Dzengšeo (London: Routledge, 2007). Elger, Ralf ve Yavuz Köse. eds. Many Ways of Speaking About the Self: Middle Eastern Ego-Documents in Arabic, Persian, and Turkish (14th-20thcentury) (Wiesbaden: Harrassowitz Verlag, 2010).Erünsal, İsmail E. “Bir Osmanlı Efendisi’nin Günlüğü: Sadreddinzâde Telhisî Mustafa Efendi ve Cerîdesi.” Kaynaklar, 2 (1984): 77-81.“Türk Edebiyatı Tarihinin Arşiv Kaynakları III: Telhisî Mustafa Efendi Ceridesi,” Ege Üniversitesi Edebiyat Fakültesi Türk Dili ve Edebiyatı Araştırmaları Dergisi, 2 (1983): 37-42. Hassam, Andrew. Writing and Reality: A Study of Modern British Diary Fiction (Wesport, CT: Greenwood Press, 1993)._____. “Reading Other People’s Diaries.” University of Toronto Quarterly, 56: 3 (1987): 435-442.Houldbrooke, Ralph, ed. English Family Life, 1576-1716: An Anthology from Diaries (New York: Basil Blackwell, 1989).Huff, Cynthia A. “Reading a Re-Vision: Approaches to Reading Manuscript Diaries.” Biography, 23: 3 (2000): 504-523.Işıközlü, Fazıl. “Başbakanlık Osmanlı Arşivinde Yeni Bulunmuş Olan ve Sadreddin Zâde Telhisî Mustafa Efendi Tarafından Tutulduğu Anlaşılan H. 1123 (1711)-1148 (1735) Yıllarına Ait Bir Ceride (Jurnal) ve Eklentisi.” 7. Türk Tarih Kongresi: Kongreye Sunulan Bildiriler, cilt: 2 (Ankara: TTK, 1973), 508-534.Jarrick, Arne. Back to Modern Reason: Johan Hjerpe and Other Petit Bourgeois in Stockholm in the Age of Enlightenment (Liverpool: Liverpool University Press, 1999).Jones, Susan E. “Reading Leonard Thompson: The Diary of a Nineteenth-Century New Englander.” Atenea, 24: 2 (2004): 117-127.Kafadar, Cemal. “Self and Others: The Diary of a Dervish in Seventeenth Century Istanbul and First-Person Narratives in Ottoman Literature.” Studia Islamica, 69 (1989): 121-150.Káldy Nagy, Gy. “Kādī: Ottoman Empire.” EI2, cilt: 4 (Leiden: E. J. Brill, 1978), 375. Karahasanoğlu, Selim. “A Tulip Age Legend: Consumer Behavior and Material Culture in the Ottoman Empire (1718-1730).” Basılmamış Doktora Tezi, State University of New York at Binghamton, 2009._____. “Osmanlı Literatüründe Ben-Anlatılarına (Ego-dokumente) Katkı: Sadreddinzade Telhisi Mustafa Efendi Günlüğü (1711-1735).” 20th Ciépo Symposium, New Trends in Ottoman Studies: Programme&Abstracts(Rethymno: Grafotehniki, 2012), 87-88._____. “1700′lerin başında Kadı Mustafa Efendi’nin Günlüğünden: Cariyeyi Rızasız Eve Kapayan Doktor Dükkânı Önünde Asıldı.” Atlas Tarih, 12 (2012): 45._____. "İstanbul'un Lale Devri mi?: Tarih ve Tarih Yazımı." Tarih İçinde İstanbul Uluslararası Sempozyumu: Bildiriler, yay. haz. D. Hut, Z. Kurşun, A. Kavas (İstanbul, 2011), 440-443.Kuhn-Osius, K. Eckhard. “Making Loose End Meets: Private Journals in the Public Realm.” The German Quarterly, 54: 2 (1981): 166-176.Lejeune, Philippe. “The Practive of the Private Journal: Chronicle of an Investigation (1986-1998).” Marginal Voices, Marginal Forms: Diaries in European Literature and History(Amsterdam: Rodopi, 1999), 185-211.Makdisi, George. “The Diary in Islamic Historiography: Some Notes.” History and Theory, 25: 2 (1986): 173-185._____. “Diary of an Eleventh-Century Historian of Baghdad-V.” Bulletin of the School of Oriental and African Studies [BSOAS], 19: 3 (1957): 426-443._____. “Diary of an Eleventh-Century Historian of Baghdad-IV.” BSOAS, 19: 2 (1957): 281-303._____. “Diary of an Eleventh-Century Historian of Baghdad-III.” BSOAS, 19: 1 (1957): 13-48._____. “Diary of an Eleventh-Century Historian of Baghdad-II.” BSOAS, 18: 2 (1956): 239-60._____. “Diary of an Eleventh-Century Historian of Baghdad-I.” BSOAS, 18: 1 (1956): 9-31.Matthews, William. American Diaries: An Annotated Bibliography of American Diaries Written Prior to the Year 1861 (Berkeley: University of California Press, 1945)._____. British Diaries: An Annotated Bibliography of British Diaries Written between 1442 and 1942 (Berkeley: University of California Press, 1950).Paperno, Irina. “What Can Be Done with Diaries?.” The Russian Review, 63 (2004): 561-573.Ransel, David L. A Russian Merchant’s Tale: The Life and Adventures of Ivan Alekseevich Tolchënov, Based on His Diary (Bloomington: Indiana University Press, 2009)._____. “The Diary of a Merchant: Insights into Eighteenth-Century Plebeian Life.” The Russian Review, 63 (2004): 594-608.Sajdi, Dana. “A Room of His Own: The ‘History’ of the Barber of Damascus (fl. 1762).” The MIT Electronic Journal of Middle East Studies, 3 (2003)._____. “Peripheral Visions: The Worlds and Worldviews of Commoner Chroniclers in the 18th Century Ottoman Levant.” Basılmamış Doktora Tezi, Columbia University, 2002.Saleh, Nabil. The Qadi and the Fortune Teller(Northampton: Interlink Publishing, 2008). Sherman, Stuart. Telling Time: Clocks, Diaries and English Diurnal Form, 1660-1785 (Chicago: The University of Chicago Press, 1996).Struve, Lynn A. “Self-Struggles of a Martyr: Memories, Dreams, and Obsessions in the Extant Diary of Huang Chunyao.” Harvard Journal of Asiatic Studies, 69: 2 (2009): 343-394.Şeyh Ahmet El-Bedirî El-Hallâk. Berber Bedirî’nin Günlüğü, 1741-1762: Osmanlı Taşra Hayatına İlişkin Olaylar. çev. Hasan Yüksel (Ankara: Akçağ, 1995). Terzioğlu, Derin. “Man in the Image of God in the Image of the Times: Sufi Self-Narratives and the Diary of Niyazi-i Misri (1618-94).” Studia Islamica, 94 (2002): 139-165._____. “Sufi and Dissident in the Ottoman Empire Niyazi-i Mısri (1618-1694).” Basılmamış Doktora Tezi, Harvard University, 1999.Ulrich, Laurel Thatcher. A Midwife’s Tale: The Life of Martha Ballard Based on Her Diary, 1785-1812(New York: Alfred A. Knopf, 1990). Webb,Nigel ve Caroline. The Earl and His Butler in Constantinople: The Secret Diary of an English Servant among the Ottomans (London: I. B. Tauris, 2009). White, Sam. The Climate of Rebellion in the Early Modern Ottoman Empire (Cambridge: Cambridge University Press, 2011).Zilfi, Madeline C. “Bir Müderrisin Günlüğü: Osmanlı Biyografi Çalışmaları İçin Yeni Bir Kaynak.” çev. Selim Karahasanoğlu, Doğu Batı, 20 (2002): 184-194.

god new york university history school man law dreams west writing er army east adventures empire theory climate islam stream columbia university rebellions harvard university ego stuart diary stockholm investigation barbers enlightenment turkish earl matthews arabic webb biography bu sherman diaries ak bat damascus persian hut symposium bas ei anthology state university midwife ralf huff ulrich faz arne oriental bulletin nagy obsessions sufi bir saleh kk ottoman empire latham gy many ways yeni knopf worldviews brill ottoman hayat dissidents new trends ayr chicago press african studies kur binghamton california press nabil david l fortune teller elif cer ottomans kemal selim lejeune anla dili middle east studies northrup tarih derin osmanl material culture ege abstracts akdeniz behrendt tauris halil cambridge cambridge university press atenea alfred a knopf oxford oxford university press london routledge dervish berkeley university kaynaklar cemal harvard journal eckhard struve susan e dergisi elger what can be done medeniyet public realm makale misri niyaz qadi kavas niyazi european literature emrah safa g chicago the university osmanl d avrupa'daki hasan y her diary toronto quarterly first person narratives speaking about

Soviet Era Gulag Camps

Moraine Valley Library Events

Play Episode Listen Later Mar 27, 2007

Lecture by Alan Barenberg, University of Chicago The University of Chicago. Alan Barenberg is a scholar who has written and spoken about life within and outside of the Soviet era gulag camps. This event is sponsored by the Moraine Valley Global Education Program and is a part of the One Book, One College program on Orwell's 1984.

university chicago soviet lecture camps orwell gulag one book soviet era chicago the university

Soviet Era Gulag Camps

Moraine Valley Community College Library Podcast

Play Episode Listen Later Mar 27, 2007

Lecture by Alan Barenberg, University of Chicago The University of Chicago. Alan Barenberg is a scholar who has written and spoken about life within and outside of the Soviet era gulag camps. This event is sponsored by the Moraine Valley Global Education Program and is a part of the One Book, One College program on Orwell's 1984.

university chicago soviet lecture camps orwell gulag one book soviet era chicago the university

Soviet Era Gulag Camps

Moraine Valley Library Events

Play Episode Listen Later Mar 27, 2007

Lecture by Alan Barenberg, University of Chicago The University of Chicago. Alan Barenberg is a scholar who has written and spoken about life within and outside of the Soviet era gulag camps. This event is sponsored by the Moraine Valley Global Education Program and is a part of the One Book, One College program on Orwell's 1984.

university chicago soviet lecture camps orwell gulag one book soviet era chicago the university

Soviet Era Gulag Camps

Moraine Valley Community College Library Podcast

Play Episode Listen Later Mar 27, 2007

Lecture by Alan Barenberg, University of Chicago The University of Chicago. Alan Barenberg is a scholar who has written and spoken about life within and outside of the Soviet era gulag camps. This event is sponsored by the Moraine Valley Global Education Program and is a part of the One Book, One College program on Orwell's 1984.

university chicago soviet lecture camps orwell gulag one book soviet era chicago the university

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Moraine Valley Community College Library Podcast

We're Not Afraid of the Dark

Moraine Valley Library Events