Search Results (5)

This essay explores how the concept of enfreakment can be used to analyze older adult characters in late 1970s US American theatre, focusing on D.L. Coburn’s The Gin Game and Tennessee Williams’s This is the Peaceable Kingdom. These tragicomedies reflect societal fears and stigmas surrounding aging, linking back to the historical context of freak shows. Enfreakment intersects with themes of otherness and ableism, highlighting the sensationalism associated with freak culture. The social construction of P.T. Barnum’s freak and older adults as non-hybrids (Haim Hazan) shares common ground. Using a comparative approach and close reading, this research reveals that the fictional nursing home setting limits freedom and produces both repulsion and compassion through its residents, showcasing invective as a protocol of enfreakment. Full article

In his many homilies, Gregory of Nyssa contrasts Christian belief to earlier forms of belief that were still very present in the Roman empire during the fourth century, namely the classical polytheistic faith and Judaism, with the explicit intention of showing its superiority over them. Even though Gregory is clearly against any belief that is not Christian orthodoxy, he presents these other beliefs from two different perspectives: at times, he presents them as the enemies of Christianity, showing clearly how they seek to harm the true faith; at other times, he also seeks to show how, in a way, they are of benefit to Christianity because their very presence and the behaviour of their followers help to show how much the Christian way of life outshines any other. This discussion on other faiths in relation to Christian belief is present in many contexts; however, attacks on paganism are more evident in the sermons in honour of martyrs, while invectives addressed to Jews are present mainly in his sermons on biblical books. In this paper, an attempt will be made to present in detail what Gregory has to say about these other faiths and their relation to Christianity (desired and factual), concluding with how his attitude towards other faiths can be classified and described. Full article

This article examines why Paul uses self-praise, or periautology, in Phil 3:2–14 to respond to Christians who boasted of their Jewish origin. It shows the importance and relevance of this type of rhetoric, clarifies its purpose, and examines the way Paul uses it. Paul does not only use periautology in Phil 3, but it is in this passage that it has the most force and originality. As, until now, very few monographs and articles have shown the existence of periautology in the Pauline letters, this article invites exegetes to be more sensitive to the existence of literary models and their importance for better interpreting the apostle’s thought. Full article

Engrailed (en) and invected (inv) encode paralogous transcription factors found as a closely linked tandem duplication within holometabolous insects. Drosophila en mutants segment normally, then fail to maintain their segments. Loss of Drosophila inv is viable, while loss of both genes results in asegmental larvae. Surprisingly, the knockdown of Oncopeltus inv can result in the loss or fusion of the entire abdomen and en knockdowns in Tribolium show variable degrees of segmental loss. The consequence of losing or knocking down both paralogs on embryogenesis has not been studied beyond Drosophila. To further investigate the relative functions of each paralog and the mechanism behind the segmental loss, Tribolium double and single knockdowns of en and inv were analyzed. The most common cuticular phenotype of the double knockdowns was small, limbless, and open dorsally, with all but a single, segmentally iterated row of bristles. Less severe knockdowns had fused segments and reduced appendages. The Tribolium paralogs appear to act synergistically: the knockdown of either Tribolium gene alone was typically less severe, with all limbs present, whereas the most extreme single knockdowns mimic the most severe double knockdown phenotype. Morphological abnormalities unique to either single gene knockdown were not found. inv expression was not affected in the Tribolium en knockdowns, but hh expression was unexpectedly increased midway through development. Thus, while the segmental expression of en/inv is broadly conserved within insects, the functions of en and inv are evolving independently in different lineages. Full article

Scholars have long recognized how Romans 1–2 is replete with resonances of Stoic traditions as they have referred to specific similarities in Seneca’s writings and the impact on the interpretation of the letter. Nevertheless, a significant parallel to Paul’s polemic against his fictitious opponent in Rom 2:17–24 has been neglected, namely, Seneca’s invective in Epistle 59. There, the Stoic calls out the “yonder man,” who harms others despite being known as “most gentle”; who robs others despite being considered “most generous”; and who engages in drunkenness and lust despite his reputation of being “most-temperate.” This parallel is also relevant because, like that of Romans 2, the larger context of Epistle 59 also regards human depravity. Therefore, in this article, I will seek to buttress the conclusions from scholars regarding how well Romans 2 aligns with passages from Seneca. I will also aim to show, however, that—in contrast to Paul—Seneca shows solidarity with his interlocutor by recognizing his own shortcomings. Hence, while the similarities help scholars understand how Stoic traditions impact the creation and interpretation of Romans, the convergence between Epistle 59 and Romans 2 also highlights their great divergence. Thus, while the comments in Epistle 59 support the arguments regarding Stoic influence in Romans, the parallels remind the scholar that even as Paul draws upon Stoic ideas and rhetorical devices to deride his interlocutor, he would also consider himself and his fellow believers as not only distant from the likes of the pretentious yonder man but from the humble hypocrisy of Seneca too. Full article