"He Did Not Embarrass Her": Motherhood and Shame in Talmudic Literature

IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY
A. Israeli, Inbar Raveh
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引用次数: 1

Abstract

Abstract:Shame, in all its behavioral manifestations, is an anthropological structure that is common to all of humanity. As such, we might view it as a language in which the signifier is universal, while that which is signified is culture-dependent.The Sages of the Talmud teach: "A person who shames another in public [literally, 'blanches his face'] is considered as though he had spilled blood," and they compare the severity of shaming to that of adultery. Such bold statements form part of the basis for identifying the culture of the Sages as one of shame and honor.Various studies published in recent years have addressed the subject of shame in the world of the Sages, mostly with a focus on legal aspects. The unique aspects of shame in the context of a son's relationship with his mother have yet to receive attention. A study of the sources dealing with the honor due to mothers shows that the Sages' overt textual treatment of the commandment hints at the mirror image of honor: shame. Both concepts help shape a particular system of values and morals, and they also express the complex emotions underlying the relationship between mothers and sons.
“他没有使她难堪”:塔木德文学中的母性与羞耻
摘要:羞耻感是一种人类共有的人类学结构,其行为表现形式是所有人类共有的。因此,我们可以把它看作一种语言,在这种语言中,能指是普遍的,而所指是依赖于文化的。《塔木德》的圣贤教导:“一个人在公共场合羞辱他人(字面意思是‘使脸变白’)被认为好像他洒了血,”他们将羞辱的严重性与通奸的严重性进行了比较。这些大胆的陈述构成了将先贤文化确定为耻辱和荣誉文化的基础的一部分。近年来发表的各种研究都讨论了圣人世界中的羞耻问题,主要集中在法律方面。在儿子与母亲关系的背景下,羞耻的独特方面尚未得到关注。对有关母亲的荣誉的文献研究表明,先贤对诫命的公开文本处理暗示了荣誉的镜像:羞耻。这两个概念都有助于形成一种特定的价值观和道德体系,它们也表达了母子关系背后的复杂情感。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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CiteScore
0.40
自引率
50.00%
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