Marked In Flesh
Download Marked In Flesh, you successfully read this important alert message. This example text is going to run a bit longer so that you can see how spacing within an alert works with this kind of content.
Whenever you need to, be sure to use margin utilities to keep things nice and tidy.
In the fourth novel in Anne Bishop’s New York Times bestselling series, the Others will need to decide how much humanity they’re willing to tolerate—both within themselves and their community... Since the Others allied themselves with the cassandra sangue, the fragile yet powerful human blood prophets who were being exploited by their own kind, the dynamic between humans and Others has changed. Some, such as Simon Wolfgard, wolf shifter and leader of the Lakeside Courtyard, and blood prophet Meg Corbyn see the closer companionship as beneficial. But not everyone is convinced. A group of radical humans is seeking to usurp land through a series of violent attacks on the Others. What they don’t realize is that there are older and more dangerous forces than shifters and vampires protecting the land—and those forces are willing to do whatever is necessary to safeguard what is theirs...
The book of Genesis tells us that God made a covenant with Abraham, promising him a glorious posterity on the condition that he and all his male descendents must be circumcised. For thousands of years thereafter, the distinctive practice of circumcision served to set the Jews apart from their neighbors. The apostle Paul rejected it as a worthless practice, emblematic of Judaism's fixation on physical matters. Christian theologians followed his lead, arguing that whereas Christians sought spiritual fulfillment, Jews remained mired in such pointless concerns as diet and circumcision. As time went on, Europeans developed folklore about malicious Jews who performed sacrificial murders of Christian children and delighted in genital mutilation. But Jews held unwaveringly to the belief that being a Jewish male meant being physically circumcised and to this day even most non-observant Jews continue to follow this practice. In this book, Leonard B. Glick offers a history of Jewish and Christian beliefs about circumcision from its ancient origins to the current controversy. By the turn of the century, more and more physicians in America and England--but not, interestingly, in continental Europe--were performing the procedure routinely. Glick shows that Jewish American physicians were and continue to be especially vocal and influential champions of the practice which, he notes, serves to erase the visible difference between Jewish and gentile males. Informed medical opinion is now unanimous that circumcision confers no benefit and the practice has declined. In Jewish circles it is virtually taboo to question circumcision, but Glick does not flinch from asking whether this procedure should continue to be the defining feature of modern Jewish identity.
This groundbreaking piece of work establishes a “position of embodiment” as an ethically salient epistemological and empirical strategy for understanding, representing, and experiencing gendered embodiment and marked flesh. Developing an embodied, feminist critique of the sociology of the body, the author integrates this position with some of the most recent developments in qualitative methodologies and creative research practices in order to engage with, and represent, women’s experiences of body-marking. As such, the specific body practices which are addressed, “body modification” and “self-injury,” are refigured in the context of a feminist, embodied position. This position of embodiment not only establishes a holistic, non-dualistic orientation from which to experience and explore gendered embodiment and body-marking practices, but in doing so, also highlights the limitations of normative dualistic, disembodied theories and methods which objectify and distance the very experiences they purport to explain. Overall, this exploration is a provoking, moving and often uncomfortable journey into the imperatives of gendered embodiment, abject corporeality, blood and pain, and the practices which mark the body and evoke and transform the gendered, embodied self. This is a courageous, beautifully written, evocative, and thought provoking book that takes the reader on an intimate journey into the misunderstood world of body marking practices. As part of the journey, Inckle provides a range of insights into the fluid, ambiguous, and complex forms of embodiment experienced by women over time. The reflexive stance she adopts throughout enables the reader to chart her emerging awareness of methodological dilemmas and the inherent tensions she experiences in trying to resolve them in relation to feminist ethical positions. As part of this process, she challenges the norms of knowledge production and dissolves the disciplinary boundaries that frame much of the current debate on embodiment and body marking practices. Inckle 's findings offer a powerful critique of dominant research perspectives that focus on the body and she makes a strong case for the development of a feminist-embodied-sociology in the future. As such, this book will be of immense interest to sociologists and psychologists with an interest in the body and the dynamics of embodiment as well as to scholars seeking to develop their understanding of key methodological issues. Professor Andrew C. Sparkes PhD Exeter University This book is based on one of the best methodological approaches I have come across. Supported by materials from a wide variety of disciplines, it is reflexively argued, and Dr Inckle charts new grounds in her trajectory from feminist methodologies to creative sociology, searching for new ways of producing knowledge and radically broadening the sociological research agenda to include ‘stories that come out of the body’. I particularly like the way Dr Inckle develops feminist research methodologies, critiquing participatory approaches as often difficult to implement, and the fearless, yet highly problematic, positioning of the ‘researching I’ at the centre of the research process. Dr Ronit Lentin, Department of Sociology Trinity College Dublin
The national bestselling Black Jewels trilogy established award-winning Anne Bishop as an author whose "sublime skill...blends the darkly macabre with spine-tingling emotional intensity, mesmerizing magic, lush sensuality, and exciting action."* Now the saga continues-with four all-new adventures of Jaenelle and her kindred.
In popular imagination, saints exhibit the best characteristics of humanity, universally recognizable but condensed and embodied in an individual. Recent scholarship has asked an array of questions concerning the historical and social contexts of sainthood, and opened new approaches to its study. What happens when the category of sainthood is interrogated and inflected by the problematic category of race? Sainthood and Race: Marked Flesh, Holy Flesh explores this complicated relationship by examining two distinct characteristics of the saint’s body: the historicized, marked flesh and the universal, holy flesh. The essays in this volume comment on this tension between particularity and universality by combining both theoretical and ethnographic studies of saints and race across a wide range of subjects within the humanities. Additionally, the book’s group of emerging and established religion scholars enhances this discussion of sainthood and race by integrating topics such as gender, community, and colonialism across a variety of historical, geographical, and religious contexts. This volume raises provocative questions for scholars and students interested in the intersection of religion and race today.
Academic philosophy may have lost its audience, but the traditional subjects of philosophy—love, death, justice, knowledge, and faith—remain as compelling as ever. To reach a new generation, Paul W. Kahn argues that philosophy must take up these fundamental concerns as we find them in contemporary culture. He demonstrates how this can be achieved through a turn to popular film. Discussing such well-known movies as Forrest Gump (1994), The American President (1995), The Matrix (1999), Memento (2000), The History of Violence (2005), Gran Torino (2008), The Dark Knight (2008), The Road (2009), and Avatar (2009), Kahn explores powerful archetypes and their hold on us. His inquiry proceeds in two parts. First, he uses film to explore the nature of action and interpretation, arguing that narrative is the critical concept for understanding both. Second, he explores the narratives of politics, family, and faith as they appear in popular films. Engaging with genres as diverse as romantic comedy, slasher film, and pornography, Kahn explores the social imaginary through which we create and maintain a meaningful world. He finds in popular films a new setting for a philosophical inquiry into the timeless themes of sacrifice, innocence, rebirth, law, and love.
When magic strikes and Atlanta goes to pieces, it’s a job for mercenary Kate Daniels in this thrilling novel in the #1 New York Times bestselling series. Drafted into working for the Order of Merciful Aid, mercenary Kate Daniels has more paranormal problems than she knows what to do with these days. And in Atlanta, where magic comes and goes like the tide, that’s saying a lot. But when Kate's werewolf friend Derek is discovered nearly dead, she must confront her greatest challenge yet. As her investigation leads her to the Midnight Games—an invitation only, no holds barred, ultimate preternatural fighting tournament—she and Curran, the Lord of the Beasts, uncover a dark plot that may forever alter the face of Atlanta's shapeshifting community...
Enter the world of the Others in the first novel in New York Times bestselling author Anne Bishop’s thrilling fantasy series: a place where unearthly entities—vampires and shape-shifters among them—rule the Earth and prey on the human race. As a cassandra sangue, or blood prophet, Meg Corbyn can see the future when her skin is cut—a gift that feels more like a curse. Meg’s Controller keeps her enslaved so he can have full access to her visions. But when she escapes, the only safe place Meg can hide is at the Lakeside Courtyard—a business district operated by the Others. Shape-shifter Simon Wolfgard is reluctant to hire the stranger who inquires about the Human Liaison job. First, he senses she’s keeping a secret, and second, she doesn’t smell like human prey. Yet a stronger instinct propels him to give Meg the job. And when he learns the truth about Meg and that she’s wanted by the government, he’ll have to decide if she’s worth the fight between humans and the Others that will surely follow.
One horrible murder. Two people destined for love or tragedy. Emotions explode in the novel Julia Spencer-Fleming's readers have been clamoring for. Police Chief Russ Van Alstyne's first encounter with Clare Fergusson was in the hospital emergency room on a freezing December night. A newborn infant had been abandoned on the town's Episcopal church steps. If Russ had known that the church had a new priest, he certainly would never have guessed that it would be a woman. Not a woman like Clare. That night in the hospital was the beginning of an attraction so fierce, so forbidden, that the only thing that could keep them safe from compromising their every belief was distance---but in a small town like Millers Kill, distance is hard to find. Russ Van Alstyne figures his wife kicking him out of their house is nobody's business but his own. Until a neighbor pays a friendly visit to Linda Van Alstyne and finds the woman's body, gruesomely butchered, on the kitchen floor. To the state police, it's an open-and-shut case of a disaffected husband, silencing first his wife, then the murder investigation he controls. To the townspeople, it's proof that the whispered gossip about the police chief and the priest was true. To the powers-that-be in the church hierarchy, it's a chance to control their wayward cleric once and for all. Obsession. Lies. Nothing is as it seems in Millers Kill, where betrayal twists old friendships and evil waits inside quaint white clapboard farmhouses.
Winner of a 2006 Logos Book Award! "They were amazed at his teaching." "They fell down before him." "He touched her hand." "They left their nets." Often when we read the New Testament accounts of Jesus' life, we focus on his teachings and stories. But Don Everts draws our attention to the seemingly insignificant "stage directions" of the Gospels that describe the activity surrounding him. Everts writes, "It's significant that in the Gospels we don't just have a bullet list of quotes from Jesus." We also have observations of what he did and how people responded to him. By examining these simple phrases and casual comments, Everts assembles a startlingly fresh portrait of who Jesus was and is. While no one has seen the invisible God, when we look at the life of Jesus, we discover what his early followers discovered—that Jesus is God in the flesh.
In everyday language, masochism is usually understood as the desire to abdicate control in exchange for sensation—pleasure, pain, or a combination thereof. Yet at its core, masochism is a site where power, bodies, and society come together. Sensational Flesh uses masochism as a lens to examine how power structures race, gender, and embodiment in different contexts. Drawing on rich and varied sources—from 19th century sexology, psychoanalysis, and critical theory to literary texts and performance art—Amber Jamilla Musser employs masochism as a powerful diagnostic tool for probing relationships between power and subjectivity. Engaging with a range of debates about lesbian S&M, racialization, femininity, and disability, as well as key texts such as Sacher-Masoch’s Venus in Furs, Pauline Réage’s The Story of O, and Michel Foucault's History of Sexuality, Musser renders legible the complex ways that masochism has been taken up by queer, feminist, and critical race theories. Furthering queer theory’s investment in affect and materiality, she proposes “sensation” as an analytical tool for illustrating what it feels like to be embedded in structures of domination such as patriarchy, colonialism, and racism and what it means to embody femininity, blackness, and pain. Sensational Flesh is ultimately about the ways in which difference is made material through race, gender, and sexuality and how that materiality is experienced.
In this thrilling and suspenseful fantasy set in the world of the New York Times bestselling Others series, an inn owner and her shape-shifting lodger find themselves enmeshed in danger and dark secrets. Human laws do not apply in the territory controlled by the Others--vampires, shape-shifters, and even deadlier paranormal beings. And this is a fact that humans should never, ever forget.... After her divorce, Vicki DeVine took over a rustic resort near Lake Silence, in a human town that is not human controlled. Towns such as Vicki's don't have any distance from the Others, the dominant predators who rule most of the land and all of the water throughout the world. And when a place has no boundaries, you never really know what is out there watching you. Vicki was hoping to find a new career and a new life. But when her lodger, Aggie Crowe--one of the shape-shifting Others--discovers a murdered man, Vicki finds trouble instead. The detectives want to pin the death on her, despite the evidence that nothing human could have killed the victim. As Vicki and her friends search for answers, ancient forces are roused by the disturbance in their domain. They have rules that must not be broken--and all the destructive powers of nature at their command.
What has Luce Irigaray’s statement that women need a God to do with her thoughts on the relation between body and mind, or the sensible and the intelligible? Using the theological notion ‘incarnation’ as a hermeneutical key, Anne-Claire Mulder brings together and illuminates the interrelations between these different themes in Luce Irigaray’s work. Seesawing between Luce Irigaray’s critique of philosophical discourse and her constructive philosophy, Mulder elucidates Irigaray’s thoughts on the relations between ‘becoming woman’ and ‘becoming divine’. She shows that Luce Irigaray’s restaging of the relation between the sensible and the intelligible, between flesh and Word, is key to her reinterpretation of the relation between woman and God. In and through her interpretation of Luce Irigaray’s thoughts on the flesh she argues that the relation between flesh and Word must be seen as a dialectical one, instead of as a dualistic relation. This means that ‘incarnation’ is no longer seen as a one-way process of Word becoming flesh, but as a continuing process of flesh becoming word and word becoming flesh. For all images and thoughts – including those of ‘God’ – are produced by the flesh, divine in its creativity inexhaustibility, in response to the touch of the other. And these images, thoughts, words in turn become embodied, by touching and moving the flesh of the subject.
What are human beings like? How is knowledge possible? What is truth? Where do moral values come from? Questions like these have stood at the center of Western philosophy for centuries. In addressing them, philosophers have made certain fundamental assumptions—that we can know our own minds by introspection, that most of our thinking about the world is literal, and that reason is disembodied and universal—that are now called into question by well-established results of cognitive science. It has been shown empirically that:Most thought is unconscious. We have no direct conscious access to the mechanisms of thought and language. Our ideas go by too quickly and at too deep a level for us to observe them in any simple way.Abstract concepts are mostly metaphorical. Much of the subject matter of philosopy, such as the nature of time, morality, causation, the mind, and the self, relies heavily on basic metaphors derived from bodily experience. What is literal in our reasoning about such concepts is minimal and conceptually impoverished. All the richness comes from metaphor. For instance, we have two mutually incompatible metaphors for time, both of which represent it as movement through space: in one it is a flow past us and in the other a spatial dimension we move along.Mind is embodied. Thought requires a body—not in the trivial sense that you need a physical brain to think with, but in the profound sense that the very structure of our thoughts comes from the nature of the body. Nearly all of our unconscious metaphors are based on common bodily experiences.Most of the central themes of the Western philosophical tradition are called into question by these findings. The Cartesian person, with a mind wholly separate from the body, does not exist. The Kantian person, capable of moral action according to the dictates of a universal reason, does not exist. The phenomenological person, capable of knowing his or her mind entirely through introspection alone, does not exist. The utilitarian person, the Chomskian person, the poststructuralist person, the computational person, and the person defined by analytic philosopy all do not exist.Then what does?Lakoff and Johnson show that a philosopy responsible to the science of mind offers radically new and detailed understandings of what a person is. After first describing the philosophical stance that must follow from taking cognitive science seriously, they re-examine the basic concepts of the mind, time, causation, morality, and the self: then they rethink a host of philosophical traditions, from the classical Greeks through Kantian morality through modern analytic philosopy. They reveal the metaphorical structure underlying each mode of thought and show how the metaphysics of each theory flows from its metaphors. Finally, they take on two major issues of twentieth-century philosopy: how we conceive rationality, and how we conceive language. Philosopy in the Flesh reveals a radically new understanding of what it means to be human and calls for a thorough rethinking of the Western philosophical tradition. This is philosopy as it has never been seen before.
Volume 32 contains the following: Examination of Mill's Logic 1 2 3 4 God in His Essence and Attributes The Most High A few words on the Trinity The Absolute The Relative and the Absolute Self-consciousness and the Infinite Miracles and Infidelity On Mysticism On the Government of God and His Counsels in Grace The Coming of the Lord that which characterises the Christian Life The Olive, the Vine, and the Fig-tree The Value of Scripture Knowledge Some Observations on the Scripture Lessons of the Board of Education Deliverance from the Law of Sin Progress of Democratic Power, and its Effects on the Moral State of England Four things we have in Christ "This one thing" Philippians 3 The Believer's Place in Christ 2 Corinthians 5 The Narrative of Passion Week, and of the Resurrection The Facts of the Lord's Resurrection, in their Relative Order The Closing Commissions in the Gospels The Faith once Delivered to the Saints Jude 3 The Public Ruin of the Church 1 Timothy 3:15, 16; 2 Timothy 2:19-22 Letter on "Apostasy" The Person of the Lord The Humiliation of Christ
The Others freed the cassandra sangue to protect the blood-prophets from exploitation, not realizing their actions would have dire consequences. Now the fragile seers are in greater danger than ever before - both from their own weaknesses and from those who seek to control their divinations for wicked purposes. In desperate need of answers, Simon Wolfgard, a shape-shifter leader among the Others, has no choice but to enlist blood-prophet Meg Corbyn's help, regardless of the risks she faces by aiding him.