The Valediction of Moses: A Proto-Biblical Book by Idan Dershowitz (review)

IF 0.7 3区 哲学 Q1 HISTORY
M. Richey
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引用次数: 3

Abstract

elsewhere, she makes reference to The Onion and The Daily Show; and throughout the book, she includes a variety of playful asides (e.g., “and with the reappearance of our trusty genre toolbox!” [202]; “It seems unfair to end this chapter without at least waving to the elephant in the room” [223]). This more personal tone also emerges in her expressions of modesty, as when she acknowledges that her prior treatment of the Temple Scroll was perhaps “too simplistic” (48), or notes (too humbly, in my opinion) that with her monograph, she seeks “to advance a conversation rather than to pretend to have the final word“ (227). These types of remarks are not simply refreshing; they also cumulatively work to make Zahn’s argument more compelling, as she emerges as a real person: always refining her own ideas; trying to propose better ways of explaining what we have; and eager to contribute to ongoing conversations, not dominate them. In this sense, Zahn’s book is exemplary not just for its readability and its persuasive efforts to reframe discussions of textuality in Second Temple Judaism and beyond, but also for the ways in which it exemplifies what a scholar can and should be.
《摩西的告别:一本原始圣经》伊丹·德肖维茨著(书评)
在其他地方,她提到了《洋葱》和《每日秀》;在整本书中,她包含了各种有趣的旁白(例如,“随着我们值得信赖的类型工具箱的重新出现!“[202];“结束这一章而不向房间里的大象挥手示意似乎是不公平的”[223])。这种更个人的语气也出现在她谦虚的表达中,当她承认她之前对圣殿卷轴的处理可能“过于简单化”(48),或者(在我看来,太谦虚了)在她的专著中,她寻求“推进对话,而不是假装拥有最终的话语”(227)。这些类型的评论不仅仅是令人耳目一新;随着扎恩以一个真实的人的形象出现,他们也逐渐使她的论点更加引人注目:总是完善自己的想法;试图提出更好的方法来解释我们所拥有的;并且渴望参与正在进行的谈话,而不是主导他们。从这个意义上说,扎恩的书是一个典范,不仅因为它的可读性和它在重新构建第二圣殿犹太教及其他文本性讨论方面的有说服力的努力,而且因为它以各种方式例证了一个学者可以和应该做什么。
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来源期刊
CiteScore
0.60
自引率
25.00%
发文量
0
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