Despite the pervasiveness of the Internet and its importance to a wide range of state functions, we still have little understanding of its implications in the context of International Relations. Combining the Philosophy of Technology with IR theories of power, this study explores state power in the information age.

This volume of essays addresses from a variety of vantage points the relation of scriptures and community that has been so central to the canonical critical work of James A. Sanders. The first part of the volume focuses on the formation of the Jewish and Christian canons and texts in them, while the second part looks at ancient and modern appropriations of canonical texts. Together these essays show the multiple potential links between canonical criticism and historical, literary, feminist and other approaches in contemporary biblical studies.

This title is a fantastic selection of six delightful quilts, each with a bonus project that uses up every last scrap! Now you can put every scrap to use - even those trimmed-off corner pieces - with this assortment of eye-catching projects from popular quilting teacher Kari M. Carr. "Twice as Nice" features six fun quilt patterns, each with a bonus project (such as a wall hanging, pin cushion, or lap quilt) for a total of 12 unique designs. Along the way, you'll discover a great system for using up leftovers and getting the most out of your precious fabrics, as well as how to sew perfect diagonal seams without marking by using the optional Clearly Perfect Angles tool.

This book maps Christopher Isherwood's intellectual and aesthetic reflections from the late 1930s through the late 1970s. Drawing on the queer theory of Eve Sedgwick and the ethical theory of Michel Foucault, Carr illuminates Isherwood's post-war development of a queer ethos through his focus on the aesthetic, social, and historical politics of the 1930s in his novels Prater Violet (1945), The World in the Evening (1954), and Down There on a Visit (1962), and in his memoir, Christopher and His Kind: 1929 1939 (1976)."

There is general agreement in the field of Biblical studies that study of the formation of the Pentateuch is in disarray. David M. Carr turns to the Genesis Primeval History, Genesis 1-11, to offer models for the formation of Pentateuchal texts that may have traction within this fractious context. Building on two centuries of historical study of Genesis 1-11, this book provides new support for the older theory that the bulk of Genesis 1-11 was created out of a combination of two originally separate source strata: a Priestly source and an earlier non-Priestly source that was used to supplement the Priestly framework. Though this overall approach contradicts some recent attempts to replace such source models with theories of post-Priestly scribal expansion, Carr does find evidence of multiple layers of scribal revision in the non-P and P sources, from the expansion of an early independent non-Priestly primeval history with a flood narrative and related materials to a limited set of identifiable layers of Priestly material that culminate in the P-like redaction of the whole. This book synthesizes prior scholarship to show how both the P and non-Priestly strata of Genesis also emerged out of a complex interaction by Judean scribes with non-biblical literary traditions, particularly with Mesopotamian textual traditions about primeval origins. The Formation of Genesis 1-11 makes a significant contribution to scholarship on one of the most important texts in the Hebrew Bible and will influence models for the formation of the Hebrew Bible as a whole.

First published in 2006. Routledge is an imprint of Taylor & Francis, an informa company.

This book explores a new model for the production, revision, and reception of Biblical texts as Scripture. Building on recent studies of the oral/written interface in medieval, Greco-Roman and ancinet Near Eastern contexts, David Carr argues that in ancient Israel Biblical texts and other texts emerged as a support for an educational process in which written and oral dimensions were integrally intertwined. The point was not incising and reading texts on parchment or papyrus. The point was to enculturate ancient Israelites - particularly Israelite elites - by training them to memorize and recite a wide range of traditional literature that was seen as the cultural bedorck of the people: narrative, prophecy, prayer, and wisdom.

In The Formation of the Hebrew Bible David Carr rethinks both the methods and historical orientation points for research into the growth of the Hebrew Bible into its present form. Building on his prior work, Writing on the Tablet of the Heart (Oxford, 2005), he explores both the possibilities and limits of reconstruction of pre-stages of the Bible. The method he advocates is a ''methodologically modest'' investigation of those pre-stages, utilizing criteria and models derived from his survey of documented examples of textual revision in the Ancient Near East. The result is a new picture of the formation of the Hebrew Bible, with insights on the initial emergence of Hebrew literary textuality, the development of the first Hexateuch, and the final formation of the Hebrew Bible.
Where some have advocated dating the bulk of the Hebrew Bible in a single period, whether relatively early (Neo-Assyrian) or late (Persian or Hellenistic), Carr uncovers specific evidence that the Hebrew Bible contains texts dating across Israelite history, even the early pre-exilic period (10th-9th centuries). He traces the impact of Neo-Assyrian imperialism on eighth and seventh century Israelite textuality. He uses studies of collective trauma to identify marks of the reshaping and collection of traditions in response to the destruction of Jerusalem and Babylonian exile. He develops a picture of varied Priestly reshaping of narrative and prophetic traditions in the Second Temple period, including the move toward eschatological and apocalyptic themes and genres. And he uses manuscript evidence from Qumran and the Septuagint to find clues to the final literary shaping of the proto-Masoretic text, likely under the Hasmonean monarchy.

This book explores a new model for the production, revision, and reception of Biblical texts as Scripture. Building on recent studies of the oralwritten interface in medieval, Greco-Roman and ancient Near Eastern contexts, David Carr argues that in ancient Israel Biblical texts and other texts emerged as a support for an educational process in which written and oral dimensions were integrally intertwined. The point was not incising and reading texts on parchment or papyrus. The point was to enculturate ancient Israelites -- particularly Israelite elites -- by training them to memorize and recite a wide range of traditional literature that was seen as the cultural bedrock of the people: narrative, prophecy, prayer, and wisdom. Generally, mastery was exercised through remarkably exact recall and reproduction of the tradition -- whether through oral performance or through production of written "performances." Crises like exile, however, could prompt the creation of radically new versions of the classic tradition, incorporating verbal recall of ancient tradition with various extensions, recontextualizations and supplements. This educational process took place on a one-to-one basis and focused on the cultivation of an educated elite. A major change took place with the arrival of the Hellenistic empires in the fourth and following centuries. This, says Carr, led to the emergence of a democratized Jewish "school" as well as the marking off of the standard Israelite texts as an "anti-canon" to the Hellenistic canon of educational texts that were used in the Greek schools of the Eastern Mediterranean.

Historically, the Bible has been used to drive a wedge between the spirit and the body. In this provocative book, David Carr argues that it can-and should-do just the opposite. Sexuality and spirituality, Carr contends, are intricately interwoven: when one is improverished, the other is warped. As a result, the journey toward God and the life-long engagement with our own sexual embodiment are inseparable. Humans, the Bible tells us, both male and female, were created in God's image, and eros-a fundamental longing for connection that finds abstract good in the pleasure we derive from the stimulation of the senses-is a central component of that image. The Bible, particularly the Hebrew Bible, affirms erotic passion, both eros between humans and eros between God and humans. In a sweeping examination of the sexual rules of the Bible, Carr asserts that Biblical "family values" are a far cry from anything promoted as such in contemporary politics. He concludes that passionate love-our preoccupaton therewith and pursuit thereof-is the primary human vocation, that eros is in fact the flavoring of life.