By Jeremiah L. Alberg
Jeremiah Alberg’s interesting booklet explores a phenomenon virtually each information reader has skilled: the curious tendency to skim over dispatches from conflict zones, political battlefields, and monetary facilities, in basic terms to be drawn in via headlines asserting a late-breaking scandal. Rationally we'd agree that the previous are of extra importance and significance, yet they don't pique our interest in particularly an identical method. The affective response to scandal is one either one of curiosity and of embarrassment or anger on the curiosity. The reader is whilst interested in and repulsed via it. underneath the Veil of the unusual Verses describes the roots out of which this conflicted hope grows, and it explores how this wish mirrors the violence that undergirds the scandal itself. The publication indicates how readers appear to be faced with a stark selection: both shy away from scandal thoroughly or develop into enthralled and therefore trapped by means of it. utilizing examples from philosophy, literature, and the Bible, Alberg leads the reader on a street out of this fake dichotomy. through its nature, the writer argues, scandal is the root of our studying; it's the resource of the hindrances that hinder us from realizing what we learn, and of the bridges that result in a deeper grab of the reality.
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Additional info for Beneath the Veil of the Strange Verses: Reading Scandalous Texts
17 Had he done this, Euripides could have shown how both the good and the bad aspects, both the generating of the community and its destruction, have a common root in the sacriﬁcial mechanism. Still, to his credit, Euripides does not adopt the attitude of primitive religion: he could have simply put the responsibility for the violence on the gods and absolved humans. He did neither, but he also did not back away from the crucial insight in silence. ”19 Fearsome knowledge of what? The question is left hanging by Euripides.
When this happens, one has the opposite experience from Helen Keller’s breakthrough. One feels that words simply occlude and obscure, that language lies and distorts. 10 How and why does this happen? We know that words can conceal as well as reveal, but how is it that the very thing that grants us access can also block reality? This is what I mean by scandal at the level of language. Again Walker Percy suggests several ways of looking at this phenomenon. He begins by drawing our attention to the curious fact that, outside 12 Chapter 1 of language also, the very things that are meant to make a thing accessible (sometimes physically accessible) end up rendering it invisible or otherwise inaccessible.
Rousseau scandalizes the reader not just with his conceptual positions but also with his self-presentation. Rousseau’s self-identiﬁcation with his texts was essential to his project, which was to occupy the center with everyone else on the periphery. Eric Gans states the case well: 39 40 Chapter 3 Although many would rather have it otherwise, it seems no exaggeration to afﬁrm that since the time that Jesus (or one of his disciples) applied to his individual self the “suffering servant” role of deutero-Isaiah, the most successful mechanism for self-maintenance in the center of the human universe has been that devised by Jean-Jacques Rousseau.