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This chapter explores how the three Middle English Otuel romances grapple with concerns about the power of non-Christian empires, Christian military vulnerability, and rash crusader conduct caused by the Mongol conquests, the Mamlūk recovery of Acre, and Ottoman victories at Nicopolis and Constantinople. The first part of the chapter reads the Otuel romances against the development of a dialectic of fear and hope in contemporary political discourse: fear about Christendom’s vulnerability and hope that a powerful non-Christian ally would infuse the Christian community with much-needed strength. The second part of the chapter discusses how these romances engage with and adapt what I call “reverse Orientalism”: a pan-European mode in which Muslim figures (real or imaginary) are made to look down on and offer damning critiques of Christians.
This article analyzes the patriotic turn in Holocaust memory politics, exploring the processes through which the narrative of a morally upright national majority has been pitted against transnational entities such as the European Union. The EU is considered to foster multiculturalism, leading to interpretations of what some perceive as national guilt. The article investigates invocations of shame and pride in Czechia and Slovakia, two countries that are often overlooked in works on Holocaust memory politics yet are symptomatic of larger changes in the region and history appropriation in general. Building on research into emotional communities, it traces how and why political actors across the ideological spectrum have adopted notions of pride to mobilize domestic audiences against “accusations” of local guilt and complicity in the Nazi genocides of Jews and Roma. By doing so, our article demonstrates how Holocaust memory has become entangled with Europeanization and highlights the role of emotions in shaping national identity and belonging.
150 words: The books of Nahum, Habakkuk, and Zephaniah contain oracles that address problems in and around ancient Judah in ways that are as incisive and critical as they are optimistic and constructive. Daniel C. Timmer’s The Theology of Nahum, Habakkuk, and Zephaniah situates these books in their social and political contexts and examines the unique theology of each as it engages with imposing problems in Judah and beyond. In dialogue with recent scholarship, this study focuses on these books’ analysis and evaluation of the world as it is, focusing on both human beings and their actions and God’s commitment to purify, restore, and perfect the world. Timmer also surveys these books’ later theological use and cultural reception. Timmer also brings their theology into dialogue with concerns as varied as ecology, nationalism, and widespread injustice, highlighting the enduring significance of divine justice and grace for solid hope and effective service in our world.
50 words: This volume examines the powerful and poignant theology of the books of Nahum, Habakkuk, and Zephaniah. Daniel C. Timmer situates these books’ theology in their ancient Near Eastern contexts and traces its multifaceted contribution to Jewish and Christian theology and to broader cultural spheres, without neglecting its contemporary significance.
20 words: This volume draws out the theology of Nahum, Habakkuk, and Zephaniah, attending to their ancient contexts, past use and reception, and contemporary significance.
This chapter establishes that Augustine held that the sins of Christians were venial sins and that these sins were always committed through weakness or ignorance, with the result that Christians remained virtuous while they committed these sins. In contrast, the sins of non-Christians were always damnable sins and these were committed through pride. Through a study of Augustine’s account of the theft of the pears, and of Adam and Eve’s Fall, this chapter shows that Augustine thought that sinning through pride could take two different forms, and that this supported his view that anti-social, other-harming actions (like theft or murder) were not inevitable in the earthly city.
Football’s ‘summer fairy tale’ in 2006 gave Germans a reason to be proud, despite their national team being knocked out in the semi-final. This set the ball rolling once again: open-mindedness and hospitality went hand in hand with seas of black, red and gold flags. This chapter investigates how pride in one’s own country was almost out of the question after the crimes of the National Socialists. Pride shifted to the private sphere and became something individual: housewives were proud of keeping their apartments spotlessly clean, workers were proud of the quality that ‘Made in Germany’ stood for. When the Social Democratic Party launched its election campaign in 1972 with the slogan ‘Germans – we can be proud of our country’, Willy Brandt stressed that it referred to ‘pride in the results of our hard work’. Since the GDR claimed to have made a radical break with the national past, it did not have such a problem with pride. It wanted its citizens to be proud of the achievements of the ‘Socialist fatherland’, its antifascist pioneers and its relationship with the Soviet Union as brothers in arms.
In this book, Rachel Teubner offers an exploration of humility in Dante's Divine Comedy, arguing that the poem is an ascetical exercise concerned with training its author gradually in the practice of humility, rather than being a reflection of authorial hubris. A contribution to recent scholarship that considers the poem to be a work of self-examination, her volume investigates its scriptural, literary, and liturgical sources, also offering fresh feminist perspectives on its theological challenges. Teubner demonstrates how the poetry of the Comedy is theologically significant, focusing especially on the poem's definition of humility as ethically and artistically meaningful. Interrogating the text canto by canto, she also reveals how contemporary tools of literary analysis can offer new insights into its meaning. Undergraduate and novice readers will benefit from this companion, just as theologians and scholars of medieval religion will be introduced to a growing body of scholarship exploring Dante's religious thought.
This chapter explores connections among one ‘virtue of acknowledged dependence’, humility, as elaborated by Augustine; the right or just according to nature; and human rights. The opening section argues that in defending virtuous humility, Augustine defends a new account of natural right, supporting this thesis with a reading of The City of God, books I-V. After this analysis, our focus shifts a central framer of the Universal Declaration of Human Rights, Lebanese philosopher-diplomat Charles Habib Malik. Drawing on the archive of Malik’s papers and on his publications and lectures, we offer a select history of Malik’s study of Augustine’s work and his distinctively Augustinian perspective on themes such as humility, natural right and natural law, and human rights. We turn next to the text of the Universal Declaration, considering its Augustinian affinities as well as key divergences from Augustine’s views. The final sections of the chapter argue that Augustinian notions of humility and pride are central to Malik’s appraisal of the Declaration and the contemporary human rights project more generally, in their substance as well as their modes of expression.
Most people experience grief-related symptoms after losing a loved one. Approximately 9.8% of bereaved individuals’ symptoms persist over the first year post-loss, emphasizing the importance of research in prolonged grief. The role of self-conscious emotions in prolonged grief, such as self-compassion, state shame, guilt and pride has been proposed in previous studies.
Objectives
Our aim was to examine the mediating role of state shame, guilt and pride in the relationship between self-compassion and prolonged grief.
Methods
This cross-sectional study collected data via online questionnaires based on self-reports (N=177, mean age: 42.26 years [SD=12.32], 97.2% women). Demographic and loss-related variables were measured, and further instruments assessed levels of self-compassion, state shame, guilt, and pride, and prolonged grief. Correlation and mediation analyses were used.
Results
Two significant indirect effects were shown in the mediation model. First, lower levels of self-compassion predicted higher levels of state shame, which in turn predicted elevated levels of prolonged grief. Second, higher levels of self-compassion predicted higher levels of pride, which subsequently contributed to lower levels of prolonged grief. Guilt did not have a significant mediating role.
Conclusions
The results highlight the possible role of elevated levels of state shame and lower levels of self-compassion and state pride in the development of prolonged grief. It is important for researchers and clinicians to be attentive to the role of self-compassion, state shame and pride in grieving.
Chapter 5 inquires with Augustine into the origins and metaphysics of humility and pride, and how we may come to know them. In books XI–XII of The City of God, Augustine explores this theme by reflecting on biblical and Platonic accounts of creation, especially of angels and human beings, and of the birth of Augustine’s famous “two cities” among them.
Chapter 8 treats books XIX–XXII, the final segment of The City of God, focusing on the last end or summum bonum. In these key books, the antidote to pride, flowing from humility, emerges in Augustine’s narrative as “participation” – free and willing partaking by creatures in God’s being, wisdom, and love. Crucial to this participation, and the genuine community or res publica it makes possible, are recognition of humanity’s creaturely status and the rejection of the pull toward autarchy or a false sense of self-sufficiency.
Chapter 2 explicates Augustine’s critique of political pride, as tending to foment “lust for domination” (libido dominandi), in books I–V of The City of God. In this opening segment, Augustine depicts pride as unnatural for human beings and unjust, thereby paving the way for a greater appreciation of the naturalness and justice of moderation and humility in political life.
Chapter 7 follows Augustine’s argument through books XV–XVIII of The City of God, showcasing humility and pride in action throughout human history, sacred and secular. Augustine presents a long series of exemplars of virtue and vice, including humility and pride, and so invites readers to reflect on these qualities’ roles and ramifications in personal, familial, social, and civic histories.
The Conclusion, marking the end of our long, rhetorical-dialectical journey with Augustine in The City of God, asks what we have learned, and why it might matter. It reflects on the multifaceted nature of Augustine’s defense of humility – experiential, historical, epistemological, metaphysical, and theological – and on the ways it offers hope for humans amid the challenges of civic life, today as well as in Augustine’s troubled era.
Chapter 6 considers The City of God books XIII and XIV, which complete Augustine’s inquiry into the origins of the two cities, one marked by humility and obedience, the other by pride and rebellion, and the metaphysics of pride and humility. Augustine’s defense of humility in this pair of books aims to reveal humility as fertile soil for abundant life, while pride pollutes the ground and withers life at its root.
Chapter 1 introduces readers to Augustine’s life, work, and thought on humility, pride, and politics. It surveys recent literature on this theme, especially works on early modern political thought, arguing that it leads readers back to The City of God, read and interpreted as a whole.
Chapter 4 treats Augustine’s dialogue with the Platonists in books VIII–X of The City of God on philosophic or natural theology. Augustine emphasizes the excessive, false humility he considers Apuleius to have promoted, and the philosophic pride that may have prompted Porphyry’s harsh critique of Christianity, even as he lauds their achievements together with those of Socrates, Plato, and Plotinus.
This book is the first to interpret and reflect on Augustine's seminal argument concerning humility and pride, especially in politics and philosophy, in The City of God. Mary Keys shows how contemporary readers have much to gain from engaging Augustine's lengthy argument on behalf of virtuous humility. She also demonstrates how a deeper understanding of the classical and Christian philosophical-rhetorical modes of discourse in The City of God enables readers to appreciate and evaluate Augustine's nuanced case for humility in politics, philosophy, and religion. Comprised of a series of interpretive essays and commentaries following Augustine's own order of segments and themes in The City of God, Keys' volume unpacks the author's complex text and elucidates its challenge, meaning, and importance for contemporary readers. It also illuminates a central, yet easily underestimated theme with perennial relevance in a classic work of political thought and religion.
This chapter explores how cleaners experience and approach dirt. Dirt plays a pivotal role in their everyday work life. It matters not just symbolically but also in its very materiality. Working with dirt can feel cyclical, frustrating, painful and futile. It can threaten cleaners’ health, safety and their dignity. At the same time, cleaners also find in their work opportunities for earning an honest living, a sense of satisfaction and the respect of others. They enjoy the feeling of accomplishment when turning dirty spaces into clean ones. Working with dirt can allow for liberties, providing cleaners with a sense of autonomy. As much as dirt can disgust, it also fascinates cleaners. The pursuit of dirt can make their work exciting, fun, and even hot. All this shows how treating dirt as merely a source of shame, a common assumption in academia and public, does not do justice to cleaners’ lived experiences. This assumption risks reinforcing a stigma and deny that cleaners can approach what they do with both interest and motivation. Whereas dirt plays a significant, even starring role in the cleaners’ workplace dramas of dignity, it is but only one of many.
This chapter explores the stories of four cleaners, Alex, Ali, Luisa and Marcel, to illustrate the different paths people take into cleaning. The chapter begins with an overview of the occupation of cleaning, its history and status, followed by a discussion of CleanUp’s human resource management's approach. I develop how the occupation is stigmatized not only because it is low-skilled, low-paid and deals with dirt. The stigma also derives from the groups of people perceived to do it. CleanUp seeks to counter the stigma by emphasizing professionalism. The stories of the four cleaners illustrate how cleaning constitutes a catch basin for a variety of people. People enter cleaning from different walks of life, however, they all share origins in the social underworld. While CleanUp’s professionalization efforts have limited impact on cleaners’ understanding of their work and role, they all want to be recognized for their work, display a strong work ethic and work independently. The association of cleaning with degrading, unskilled, undignified work does not necessarily corrupt the cleaners’ sense of self. They regard cleaning as a portal to dignity, a source of satisfaction and pride.
Do history wars shape international affairs? If so, how and for whom? Taking the historical dispute between China and South Korea over the ancient Gaogouli/Goguryeo Kingdom as a case study, this article explores the individual-level psychological micro-foundations of history wars. A 2020 survey experiment in South Korea pit “ours” vs “theirs” Goguryeo imitation Wikipedia entries to explore their downstream consequences. It revealed direct, indirect, and conditional effects. Exposure to China's claim to the Kingdom undermined Korean pride, increasing dislike of China, and lessening desires to cooperate with it. Pre-existing levels of nationalism divided South Koreans in how angry they became after exposure the Wikipedia primes. That anger, however, only shaped the China policy preferences of those South Koreans who viewed the balance of military power with China favorably. Implications for ownership disputes over kimchi and other national possessions are also discussed, as are the implications of history wars for war and peace in twenty-first-century East Asia.