By Stephen D. Moore
The 16 essays assembled during this quantity, 4 of them co-authored, chart the successive stages of a pro lifestyles lived within the interstices of Bible and conception. attractive such texts because the tune of Songs, four Maccabees, Mark, Luke-Acts, John, and Romans, and such subject matters because the quest for the old Jesus, the essays concurrently traverse postmodernism, deconstruction, New Historicism, autobiographical feedback, cultural reports, postcolonial reports, masculinity reviews, queer concept, and posttheory. person essay introductions and periodic annotated bibliographies make the quantity a complicated advent to biblical literary feedback.
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Anthologies in postmodernism abound, but this one is panoramic in scope, its fifty-five selections beginning with Descartes and extending down to Jameson (and beyond). Clines, David J. A. 1998. On the Way to the Postmodern: Old Testament Essays, 1967– 1998. 2 vols. JSOTSup 293. Sheffield: Sheffield Academic Press. Of particular interest is “The Pyramid and the Net: The Postmodern Adventure in Biblical Studies” in vol. 1. Collins, John J. 2005. The Bible after Babel: Historical Criticism in a Postmodern Age.
The Bible and Culture Collective. 1995. The Postmodern Bible. New Haven: Yale University Press. A manifesto for a politicized postmodernism in biblical studies, each chapter of which is the collaborative work of the ten scholars who make up the collective. , ed. 2003. From Modernism to Postmodernism: An Anthology. 2nd ed. Oxford: Blackwell. Anthologies in postmodernism abound, but this one is panoramic in scope, its fifty-five selections beginning with Descartes and extending down to Jameson (and beyond).
E]vil, thus displaced into the subject, will not cease tormenting him from within, no longer as a polluting or defiling substance, but as the ineradicable repulsion of his henceforth divided and contradictory being” (1982, 116, her emphasis). Implicitly, for Kristeva, Pauline “man” prefigures Lacan’s “split 22 THE BIBLE IN THEORY subject” driven by desire of the (M)Other, the nonfulfillment of which is the precarious condition of his ever unstable identity. Kristeva’s analysis of biblical religion leads inexorably to its declared supersession.