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Loving justice, living Shakespeare
Le rabat de la jaquette indique : "Why do we separate love from justice? 'Loving Justice, Living Shakespeare' asks why love is considered a 'soft' subject, fit for the arts and religion, but unfit for boardrooms, parliamentary and congressional debates, law schools and court...
Enregistré dans:
| Auteur principal : | |
|---|---|
| Format : | Livre |
| Langue : | anglais |
| Titre complet : | Loving justice, living Shakespeare / Regina Mara Schwartz |
| Publié : |
Oxford :
Oxford University Press
, 2016 |
| Description matérielle : | 1 vol. (X-141 p.) |
| Sujets : |
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| 003 | http://www.sudoc.fr/199818673 | ||
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| 200 | 1 | |a Loving justice, living Shakespeare |f Regina Mara Schwartz | |
| 210 | |a Oxford |c Oxford University Press |d 2016 | ||
| 215 | |a 1 vol. (X-141 p.) |c jaquette ill. en coul. |d 23 cm | ||
| 320 | |a Notes bibliogr. en fin de vol. Index | ||
| 330 | |a Le rabat de la jaquette indique : "Why do we separate love from justice? 'Loving Justice, Living Shakespeare' asks why love is considered a 'soft' subject, fit for the arts and religion, but unfit for boardrooms, parliamentary and congressional debates, law schools and courtrooms, all of whom are engaged in the 'serious' discourse of justice, including questions of distribution, questions of contract, and questions of retribution. Love is separate, out of order in the decidedly rational public sphere of justice. But for all of this separation of love and justice, it turns out that in the biblical tradition, no such distinction is even imaginable. The biblical law is summed up as loving the neighbour, loving the stranger, the widow, the orphan, and the poor - those who lack a protecting community. Analysis of these foundational 'love commands' shows that in them, love means care, that is, apprehending and responding to the needs of others. This is both love and justice. Prevailing political concepts of justice are incomplete for they are premised on a belief in scarcity: limited supply (of goods, opportunities, even forgiveness) suggests they must be meted out in fair measure. To the contrary, with love, the good sought is not in scarce supply. The more of it you give, the more it is replenished. This understanding of justice as including mutual care has a rich history in religious thought. The revival of the Bible during the Reformation and the ubiquitous allusions to neighbor love in the Book of Common Prayer made it ever-present in Renaissance discourse, and Shakespeare brought this ethos to audiences in many of his plays. Part of the reason Shakespeare endures is that this ethic resonates for audiences today: we abhor the evil of Iago, the greed of Macbeth, the narcissism of Lear, and to even begin to understand how the sacrifices of Romeo and Juliet could heal ancient social conflict, we must assent to the power of love to create justice." | ||
| 359 | 2 | |p P. 1 |b The experience of love |p P. 17 |b The law of love |p P. 37 |b The power of love |p P. 63 |b The economics of love |p P. 85 |b The forgiveness of love |p P. 119 |b Afterword | |
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| 606 | |3 PPN028693132 |a Justice (philosophie) |2 rameau | ||
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| 700 | 1 | |3 PPN030125537 |a Schwartz |b Regina Mara |4 070 | |
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