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By Webb Keane

Throughout a lot of the postcolonial global, Christianity has usually turn into inseparable from rules and practices linking the idea that of modernity to that of human emancipation. To discover those hyperlinks, Webb Keane undertakes a wealthy ethnographic examine of the century-long come across, from the colonial Dutch East Indies to post-independence Indonesia, between Calvinist missionaries, their converts, and those that withstand conversion. Keane's research in their struggles over things like prayers, choices, and the worth of cash demanding situations standard notions approximately enterprise. via its exploration of language, materiality, and morality, this ebook illuminates quite a lot of debates in social and cultural concept. It demonstrates the the most important position of Christianity in semiotic ideologies of modernity and sheds new gentle at the value of faith in colonial and postcolonial histories.

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4, chap. 14, paras. 17-18). It is a form of expression whose basis is fully distinct from its material embodiment. To understand the distinction, we must understand a semiotic ideology that mediates between an ontology of persons and agencies, on the one hand, and the concreteness of semiotic prac\ tices and possible actions, on the other. 1. For instance, Talal Asad points out that, when orientalists claim Muslims lack modern agency, one example they give is Muslims' supposed passive submission to the coercion of the Qur'anic text (2003: 10-11).

Although Lutheran doctrine departed from Roman Catholic orthodoxy, it nonetheless retained some concept of transubstantiation. Luther held that . for the believer, in the context of the rite itself, Christ was really present i~ the wafer and wine. 2 The Calvinist position involved two claims, that transubstantiation has no scriptural basis, and that it fostered unwarranted clerical privileges-a claim about the textual mediation of divine will, on the one hand, and about the human usurpation of divine agency, on the other.

Peirce (1934, para. 421), Charles Taylor (1985), and Donald Davidson (1980) all give special weight to actors' self-awareness in their various analyses of intentional action. For example, in many accounts, it is the actor's reflexive capacity to give a description to . an action that makes an act coherent over time. This reflexive capacity seems implicit as well in the concept of a meaningful event that lies at the heart of Weberian sociology. eful people who think they know what they are doing-joining political parties, not suffering earthquakes.

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