By Jeremy F Hultin
This e-book goals to contextualize early Christian rhetoric approximately foul language through asking such questions as: the place was once foul language encountered? What have been the normal arguments for fending off (or for utilizing) obscene phrases? How could the avoidance of such speech were interpreted by means of others? A cautious exam of the traditional makes use of of and discourse approximately foul language illuminates the ethical good judgment implicit in numerous Jewish and Christian texts (e.g. "Sirach", "Colossians", "Ephesians", the "Didache", and the writings of Clement of Alexandria). even if the Christians of the 1st centuries have been constantly against foul language, they'd a number of purposes for his or her ethical stance, and so they held diversified perspectives approximately what position speech may still play in forming their id as a "holy people."
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Extra info for The Ethics of Obscene Speech in Early Christianity and Its Environment
Sample text
Then his madness resumed and he died suddenly on the eleventh day” (Epid. 15 [Smith, LCL]). Seneca also mentions the maledicta of a person with a fever (Const. 1); cf. Lucian, Hist. 1. 67 On “light” words having serious consequences, cf. Plato, Leg. 4 (717C–D). 68 Siems says that Plato modified his strict prohibition of mocking in Laws 11, permitting men to joke if it was in fun, without passion, and not directed at a citizen (Siems, “Aischrologia,” 9n7, citing Leg. 11, 935D). Plato does indeed raise the possibility a loophole, but he then closes it emphatically (Reckford, Old-and-New Comedy, 369).
The first two chapters of this study explore the contexts for the use of foul language and the contours of the discussions about it. Part of the difficulty of defining obscenity in language is that even perfectly familiar realities of obscene language in our own culture are surprisingly puzzling. Poop, crap, and shit are all words with four letters 39 The attempt to define an essence for obscenity has, of course, often been undertaken—usually by those eager to demonstrate that their own (or their favorite) language should not be categorized as genuinely obscene.
Early in the morning frequent convulsions; whenever these frequent convulsions intermitted, she wandered and uttered obscenities [ᾐσχρομύθει]” (Epid. 11 [ Jones, LCL]); “He was delirious on the eighth day, I think, in the irrepressible way: leapt up, fought, used very foul language [αἰσχρομυθεῖν ἰσχυρῶς]. ) . . Then his madness resumed and he died suddenly on the eleventh day” (Epid. 15 [Smith, LCL]). Seneca also mentions the maledicta of a person with a fever (Const. 1); cf. Lucian, Hist. 1. 67 On “light” words having serious consequences, cf.