By Warren Robertson
This interdisciplinary learn integrates textual research of the Hebrew Bible and related historic close to japanese fabric with social conception and archaeology so as to articulate the traditional Israelites' taken-for-granted understandings (doxa) of average mess ups, their highbrow and theological demanding situations to these understandings, and their highbrow and theological reconstructions thereof. After a survey of textual and archaeological proof for usual mess ups within the old close to japanese and Mediterranean global, Robertson demonstrates that universal understandings of them are forged by way of punishment for covenant infidelity. even if, while traditional failures are understood as such, their arbitrary destruction demanding situations these taken-for-granted assumptions. The conflict among cognitive expectation and experiential fact produces cognitive dissonance. Responses, then, are available the try to go back to cognitive, if no longer social, stability.
Several responses have been practiced and articulated by means of the traditional Israelites in regards to the retributive realizing of traditional (and different communal) mess ups: stay away from and/or try and hinder the disrupting event by utilizing apotropaic and different ritual innovations, protest the pain of the blameless, revise the assumptions approximately divine punishment and/or divine personality, revise the assumptions approximately human activities, or melancholy of deciding upon any correlation among human motion and divine punishment.
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Additional resources for Drought, Famine, Plague and Pestilence: Ancient Israel's Understandings of and Responses to Natural Catastrophes
Cartwright, Disease and History (New York: Thomas Y. Crowell Company, 1972), 5-28. , Hans Goedicke, “The ‘Canaanite Illness,’” Studien zur altägyptischen Kultur ll (1984): 91-105; P. : Harvard University Press, 1975); Martinez, “Epidemic Disease,” 413-57; Daniel C. Snell, “Plagues and Peoples in Mesopotamia,” JANESCU 14 (1982): 89-96; and Klaus Seybold and Ulrich B. Mueller, Sickness and Healing (trans. Douglas W. Stott; Nashville: Abingdon, 1981); Irving L. Finkel and Markham J. Geller, eds. Disease in Babylonia (CM 36; Leiden: Brill, 2007).
Hans Goedicke, “The ‘Canaanite Illness,’” Studien zur altägyptischen Kultur ll (1984): 91-105; P. : Harvard University Press, 1975); Martinez, “Epidemic Disease,” 413-57; Daniel C. Snell, “Plagues and Peoples in Mesopotamia,” JANESCU 14 (1982): 89-96; and Klaus Seybold and Ulrich B. Mueller, Sickness and Healing (trans. Douglas W. Stott; Nashville: Abingdon, 1981); Irving L. Finkel and Markham J. Geller, eds. Disease in Babylonia (CM 36; Leiden: Brill, 2007). 76 Others have focused on the origins and/or diagnoses of specific diseases in their ancient contexts.
Second, Durkheim seems to treat society primarily conceptions of experience, 436. On myth as a collective representation, see Leach, “Genesis as Myth,” 7-24. Also, Farr puts the study of myth under the study of collective representations; “From Collective to Social,” 281. Hervé Varenne, “Collective Representation in American Anthropological Conversations: Individual and Culture,” Current Anthropology 25 (1984): 281-99. 25 26Berlinerblau, “The Book of Genesis as a ‘Collective Representation’: Possibilities and Problems in Durkheimian Readings of the Bible,” (paper presented at the annual meeting of the Society of Biblical Literature.