By Carol A. Newsom
This quantity investigates severe practices during which the Qumran group constituted itself as a sectarian society. Key to the formation of the group used to be the reconstruction of the id of person contributors. during this means the "self" grew to become a big symbolic house for the advance of the ideology of the sect. individuals who got here to event themselves in mild of the narratives and symbolic buildings embedded locally practices might have built the tendencies of affinity and estrangement valuable for the structure of a sectarian society. Drawing on numerous theories of discourse and perform in rhetoric, philosophy, and anthropology, the ebook examines the development of the self in valuable records: the Serek ha-Yahad and the Hodayot.
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Additional resources for The Self As Symbolic Space: Constructing Identity and Community at Qumran (Studies of the Texts of Thedesert of Judah)
As an exile, Daniel’s “travels in foreign lands” were involuntary, but the knowledge of other cultures that Ben Sira alludes to is also part of the intellectual repertoire of Daniel. In a way that Ben Sira probably would not have approved of, the author of Daniel has himself examined foreign modes of thought and found at least one of them worthy, since the four-kingdoms 44 schema that is used in chaps. 2 and 7 is a piece of foreign wisdom, and various other elements of Babylonian tradition are employed throughout the book.
Levites, of course, had other functions as well. ” 45 Japhet, 749. ” 46 Bickerman, Jews in the Greek Age, 162–63. 47 See Fishbane, Biblical Interpretation, 107–62. 41 39 T S HAKAM: B S The scribe-as-jurist would have been professionally concerned with torah and the interpretation of torah. But not all scribes were jurists, nor were all scribes employed by the temple or governor’s palace. Nevertheless, one can ask about the extent to which knowledge of torah and knowledge of the emerging body of scripture constituted the primary education for all scribes and the common basis of expertise to which other specialized skills and competencies were added.
The relatively disadvantaged know that by modifying the discourse or disrupting it and making it problematic they can secure attention, influence, and other benefits. The struggle for meaning is paramount, because where meaning goes, power follows. T D Q I S T S In the essays that follow I wish to use these categories of discourse analysis to investigate certain aspects of the way in which the Qumran community actively constructed itself as a community and engaged its larger social context.
The Self As Symbolic Space: Constructing Identity and Community at Qumran (Studies of the Texts of Thedesert of Judah) by Carol A. Newsom