3. Norman Lear, the FCC, and the Holy War Over American Television

2019 ◽  
pp. 74-105
Keyword(s):  
Holy War ◽  
1981 ◽  
Vol 26 (9) ◽  
pp. 679-680
Author(s):  
Robert M. Liebert
Keyword(s):  

2004 ◽  
Vol 21 (3) ◽  
pp. 89-109 ◽  
Author(s):  
Nancy L. Stockdale

In early 2001, the Holy Land Experience (HLE) theme park opened in Orlando, Florida. Before 9/11, Islam was merely a shadowy figure at the HLE; after 9/11, however, the park has promoted a vision of Islam and Muslims that fosters hate among American Protestant visitors. This paper argues that the HLE is a site of extreme potential danger, for it espouses holy war and dissent between American Christians, Jews, and Muslims.


2018 ◽  
Author(s):  
EMMA WASSERMAN
Keyword(s):  

Author(s):  
George Pattison

The devout self comes to devotion as one who has already fallen short of the Christian ideal and now wants to do better, but it is made clear that perfection will not be achieved in this life and the soul will fall many times. The devout life is thus from the beginning a life of repentance or, more radically, mortification. The self is pictured as engaged in a holy war with itself in which, in the end, it must accept defeat by God. In this defeat it learns humility, widely acclaimed as the most important Christian virtue. However, humility means something different from the modest self-regard of Aristotelian ethics and, as de Sales makes clear, means welcoming abjection. The great model for humility is Christ himself, both as regards the circumstances of his life and death and in the humility of incarnation itself.


2019 ◽  
Vol 21 (5) ◽  
pp. 493-509
Author(s):  
Rohan Kalyan

Far from being merely “a show about nothing,” this article argues that the American television sitcom Seinfeld (1989-1998) managed to develop a sophisticated theory of situations and events in modern life. The show explored a rich and humorous multiplicity of everyday situations and events that took its main characters and audience members alike to the very limits of their conventional lives. Yet Seinfeld consistently stopped short of raising larger political stakes in these explorations. In other words, Seinfeld never took its critique of everyday modern life to a structural level, that is, to the historical forces and social relations that shape contemporary situations and events. By bringing Seinfeld into an intellectual encounter with communist philosopher Alain Badiou’s work on situations and events, I argue that we can gain a deeper appreciation of both sides and rethink the political and aesthetic potential of situation comedy.


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