strontverkouden voor de 100ste keer en vol 'moed'?


*
'snipverkouden'
en nog tientallen dozen vol 'oud papier'
om 'doorheen te worstelen'
=
'gewoon doorgaan' dus
totdat 'alle stof op is' en dat
zal waarschijnlijk nooit
'het geval zijn'
=
'benieuwd'
wie het eerst tekenen van 'bedrijfsmoeheid'
gaat vertonen: myDi of
'ik' ...
=
dit was het
'einde van het begin', dus nu maar op naar
het 'begin van het
einde'
~=~
~@~
~=~
This reading
of Paul and his predecessors
will be supported,
of course,
again and again,
little by little,
as much as possible,
by detailed analysis of their
texts,
a major part of my
myDiStories.
=
I have tried
by my own efforts
in the past thirty years or so,
and through seeking the help of 'experts',
to keep these digestive readings both philologically
and myDihistorically~wise as
plausible as
possible.
=
ONE
of the interesting issues
that has come up in my interactions with professional scholars
is a repeated response that I am reviving HERE
in some ways
currents in interpretation which were active in the nineteenth century
and abandoned since.
SO BE IT.
In the reading of texts,
there may be progress in terms of our knowledge of the language
or the historical and archaeological context;
otherwise it may very well be
that changed paradigms in reading
owe as much to changes in our culture and politics
as to real progress
in knowledge.



SO,
let the worm turn
again.
I suggest that
this mode of reading Paul and the Prophets
~ which, once more, I have done my best to keep
'responsible' in terms of 'scholarship' AND 'fun' ~
gives us a Paul, Peter & Yeshua
who can live for us and work for us ~ NOT, of course {from my perspective!} dictate to us ~
in our present wrestling with cultural
and social dilemmas.
=
I would like, once more,
to relate something of HOW these stories were produced.
It began with a careful but naive reading of Scriptures
virtually unaccompanied by any commentaries
other than those designed primarily to aid
in the construction of the original
languages.
=
THESE readings,
having exposed te me what I took {and take} to be the central themes
in the scriptures, led me to consider those themes within the context
of Judaism.
Having written that, I proceeded to 'backfill' my texts by undertaking
an intensive reading of the voluminous literature on the bible
within the last thirty years or so.
As I read, I discovered my predecessors and antagonists,
avant la lettre.
There is virtually
nothing in this myDiSpace,
it seems, that I have said which is not either asserted
or denied at some point in these 'stories'.
THIS particular combination is,
I hope, unique.
=
These 'myDistories'
are thus related in different ways
to different interpretative work currently being done on the
Pauline & 'prophetical' corpus.
I owe a profound debt to the rich re~reading of the scriptures undertaken
in the wake of many separate treatises.
Lots of echoes of Scripture in the letters of Paul have revealed
Paul as a consummate reader of the Bible,
answering my intuition that it is impossible to assume that Paul,
any more than the Rabbis, would have been content
to falsify or manipulate Scripture
{in his own eyes}
to win his
arguments.
=
Perhaps
not surprisingly,
these myDistories are part of the movement
to thoroughly discredit the Reformation interpretation of Paul and particularly the description of Judaism on which they are based.
I go further than some of those others in arguing that not only is this reading unsuppotable in scholarly terms, but that it is an ethical scandal
as well, and one that does Christianity
no credit.
=
On
the other hand,
I do, unlike some others, believe that Paul was motivated
by a critique of Judaism, if not by the slanderous libel that Luther accused him of: in terms of specific understandings and interpretation,
the reading of Scripture which I undertake here seems
to be closest in spirit {and often even in detail}
to the work by others, produced over a
century ago.
=
They also read Paul
as primarily moved by a vision of universalism,
although where I am generously critical,
they were enthousiastically
'euphoric'?
=
Moreover,
where they see 'Paulisnism'
as the triumph of a new and higher
consciousness over Judaism which is a 'lower state of religious consciousness', I can hardly accept such an evaluation.
The great universalism and human progress had not yet set in when they
wrote, but their understanding of the essential issue at stake in Paul
remains to my mind the most compelling.
At many places in my texts I was and will be engaging in 'dialogue'
{AND not a little disagreement} with lots of 'scholars' and other
effective contemporary representatives of readings along
other lines.
=
Finally,
I try to read 'scriptures' or 'religious/philosophical literature'
through the kaleidoscope of contemporary
critical and cultural
concerns.
=
By taking Paul
and his predecessors seriously as internal critics of Jewish culture,
the value of their work for cultural criticism
can be revealed.
=
Marginalizing him
as the founder of a new religion
{a result which took place, I claim with many others,
only AFTER his death} deflects the force of his cultural challenge,
which, even when its answers seem totally unsatisfactory,
nevertheless calls us to provide answers
of OUR OWN.
=
I read their discourse
first and foremost as an inner~discourse of Jewish culture,
one that was to repeat itself mutatis mutandis in the future development of Jewish culture
as well.
=
BOTH
the passionate commitment
to Jewish difference and the equally passionate commitment to universal humanity are dialectically structural possibilities of Jewish culture as it is {always} in contact with and context of the rest
of the world!
=
Sometimes this thesis
and antithesis are present even in the same person,
more often in contending political and social currents within any given Jewish chronotype:
Paul's discourse, therefore, and its later analogues are a vitally important chapter in the cultural poetics of Judaism.
I have several ambitions, or hopes, for these 'myDistories' ...
For those of us who are interested in religion and philosophy, at best
these stories may prove some contribution to the interpretation
of the 'scriptures'; at worst it will be for them an object lesson
in the dangers of going outside
one's specialty?
=
On the other hand,
whether it achieves the firstmentioned aim or not,
it still has a chance to participate in an activity even more important,
to contribute in some small way to the improvement of human living together, that of Jews with Christians, Israelis with Palestinians,
and all men with all
women.
#
verliefd
liefdesverdriet
Ik ga
naar de apotheek
voor paracetamol e.d.
want de snotneus is snipverkouden:
genies & geproest, hoofdpijn,
keelpijn, hoesten & snuiten, spierpijn
& kaakpijn en overal
van tot tot teen
pijn: zestig jaar 'griep'?
Tijd om de huisdokter te vragen
om een jaarlijkse prik
'ter preventie'?
Bah!bah! Moet er maar weer voor de zoveelste keer
DOORHEEN?
liefdesverdrietverliefdgemeenverwardgaap!bah!nahnahverdrietigcool!erg vrolijkknipoogvrolijk
engel
18 okt 2004 - bewerkt op 04 feb 2008 - meld ongepast verhaal
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Asih, man, 81 jaar
   
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