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accounts and/or reliable in their intellectual scope and honesty. Reflecting on this, Jean-Luc Marion raises a similar concern in asking: “[d]oesn’t using the term ‘mystic’ involve a certain admission of uncontrolled subjectivity?”1 Marion’s skeptical view of the term suggests the complications and negative connotations that surround it. Even so, this term, like any other, requires consideration so that it might be presented in a manner that is regula- tive concerning its use, authoritative in respect to its history and meaning, and public insofar as it is both

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in this book. ln my clarification, 1 will unfortunately make some generalisations, but there are mainly for heuristic purposes. By art, 1 make reference to "Fine Art" such as opera, symphony, painting, sculpture, experimental performance art, ballet, literature... Art is generally displayed in museums and galleries and tends to be valorised by the upper classes. By popular culture, 1 include popular music (rock, pop, country, etc.), popular fiction such as graphic novels, movies (Hollywood, made-for-television and indie), television drama and sit

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the higher biblical criticism isolated as a chief cause of deviations from orthodox Christian faith. Jesus also provided an important rallying point for the conservative position. Nowhere was this more evident than in the rhetoric surrounding the Great Bible Demonstration of 1929. The event was organised in Auckland as a counter to the publicity surrounding a visit from England of the New Zealand-raised Modernist theologian H.D.A. Major.39 On 14 March, about 3,000 people attended a gathering at the Town Hall that the Reaper described as a reply to Modernist

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present in the work of figures like Cesare Lombroso in the 1870s and Max Nordau in the 1890s, in which the (in)capacity for attention is dubiously linked to race, class, gender and ethnicity. In turn, Crary invites alternative “diagnoses” for inat- tentiveness in schools: is it just that hyperactive children are uninterested in their classes, in part because they’ve been perceptually trained to expect the level and speed of stim- ulus provided by Hollywood movies and computer games? For instance, research has shown that “Many, if not most, hyperactive children are

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: Cambridge University Press, 2008, 230–252. Hoffman, Piotr, “Death, time, history: Division II of Being and Time” in The Cam- bridge Companion to Heidegger, 2nd edn, ed. Charles B. Guignon, Cambridge: Cambridge University Press, 2006, 222–240. Hollywood, Amy, “Introduction” in The Cambridge Companion to Christian Mysti- cism, ed. Amy Hollywood and Patricia Z. Beckman, Cambridge: Cambridge University Press, 2012, 1–33. , “Love Speaks Here: Michel de Certeau’s Mystic Fable” in Spiritus: A Journal of Christian Spirituality, Vol. 12, No. 2 (Fall 2012), 198–206. , Sensible

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well in retail business, selling its various creations and promotions that originated as film or television, in shops owned or franchised. A more recent phenomenon of this cultural industry is the dose link between Hollywood and the computer game industry. According to Williams (2003), video games grossed more than the cinema in 2002 in the USA. Furthermore, the computer technologies used to create both movies and games are moving closer and closer together. For example, Tobey Maguire and Willem Dafoe, while filming Spiderman, were asked to visit the

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had pro- claimed before.”24 After 1953, Leszek Kołakowski commenced a series of publications where he set out to criticize the Stalinist, orthodox variety of Marxism, but also a critique of his own, previously held views. If he previously preferred a “reflection theory” in epistemology, now he claimed, as I mentioned before, that any investigative process, any description and arrival at knowledge by way of abstraction, is an act of the investigating individual making generalizations, who always makes a unique contribution into the theory. A question is raised

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“gospel” to proclaim Rama- krishna’s message in the West. 235 Another outstanding representative of Hindu thought in the West was Swami Paramananda, the founder of the Ananda Ashram in California. His book Christ and Oriental Ideals (third ed., 1923) explained his Vedantic view of “the Christ of the East.”35 Various Hollywood stars visited his ashram and were influenced by his views. Anthroposophical Society. Rudolf Steiner, the founder of the Anthropo- sophical Society (1913), stated that Christ, the heavenly being that led the people of Israel out of Egypt

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rituals and all the other manifestations of the faith of those who celebrate. Such a task lies far beyond the scope of this work, the focus of which is restricted to investigating those celebrations in much more general terms, again drawing on the experience of Africans, with a view to addressing the fundamental problems raised in the opening part of the work and account- ing for Christian hope in the face of them. Celebrating the Giftedness of Life In spite of all the suffering and oppression Africans have had to endure in the recent past, joyful celebration and

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roots of attitu- dinal tolerance as well as religious liberty in Christian debates about both the nature of the church and the relationship of church to society, dating back to seventeenth–century England. Sell begins with the seventeenth–century strug- gles for toleration in England — as he puts it, ‘the seedbed of the liberal values of toleration and tolerance was the struggle for religious freedom.’ After laying the historical foundations of early modern toleration debates, Sell ranges widely across subsequent developments in church and society, raising