By Jonathan Y. Rowe
of what historical readers may have understood because the ‘natural' loyalty to their
families. Rowe makes a speciality of the conflicting ethical items among which the men
choose, trying to comprehend the dynamics of the narrative consonant with
summarises how Bakhtin's thought of heteroglossic voices may be utilised to
understand the narrative. He deliberates over the main facets of relatives existence in
the global defined by means of the outdated testomony, surveys methods to the learn of
the kinfolk between anthropologists and, ultimately, states how anthropology can
inform the translation of the biblical textual content. ranging from the idea that of
‘hegemonic masculinity', Rowe examines how males mostly are presented
positively, after which exhibits how Jonathan, David and Saul degree as much as these
standards. Rowe concludes that even supposing Jonathan used to be disloyal to his family,
something that implied readers might have censured, the books of Samuel present
this disloyalty as honourable, therefore creating a theological element approximately fidelity
to the home of David.
Read or Download Sons or Lovers. An Interpretation of David and Jonathan's Friendship PDF
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Additional resources for Sons or Lovers. An Interpretation of David and Jonathan's Friendship
Yet the frequency of this “pattern” of practice, which gives an aura of normality and naturalness to, for example, family loyalty as a moral good, should not hide the fact that this ordering of goods is a personal choice. Thus although people habitually choose kin, it is their status as choosing subjects that leaves open the possibility they may not, a prospect that means cold draughts of ambiguity continually threaten family cosiness. 3. Interpretative Understanding The ¿nal section of this chapter summarizes how anthropology will be used to interpret the David–Jonathan narratives.
Andreas Reckwitz explains that they have in common a dismissal of the “blind spot” of both rational choice and norm-orientated theories of social action, namely, the implicit knowledge “which enables symbolic organization of reality” (A. Reckwitz, “Toward a Theory of Social Practices: A Development in Culturalist Theorizing,” EJST 5 : 243–63 ). 22. S. Ortner, Making Gender: The Politics and Erotics of Culture (Boston: Beacon, 1996), 2. Chris Shilling explains that practice theory avoids giving either structure or agency “explanatory priority” since this fails to examine the interplay between them; see C.
The underlying assumption of values talk, however, is that “values” can be compared and traded, thus precluding objective morality that is reasoned rather than simply chosen—“non-negotiable values” are oxymoronic. Nevertheless, it remains helpful to speak of values, if we understand that the term is shorthand for things that a particular society or individual considers good or evil. On this understanding a moral good or positive value is something that one ought to desire or pursue, and a moral evil or negative value is something that one ought to eschew.