We tend to suppose that the ancient Greeks had primitive ideas of the self, of responsibility, freedom, and shame, and that now humanity has advanced from these to a more refined moral consciousness.
Stephen Ahearne-Kroll examines the literary interaction between the Gospel of Mark's passion narrative and four Psalms of Individual Lament evoked in it. These four psalms depict a David who challenges God's role in his suffering, who searches for understanding of his suffering in light of his past relationship with God, and who attempts to shame God into acting on his behalf only because he is suffering. Mark alludes to these psalms in reference to Jesus; David's concerns become woven into the depiction of Jesus. Reading David's challenge to God as part of Jesus' going 'as it is written of him' (i.e., suffering and dying according to Scripture; Mark 14:21) calls into question the necessity for Jesus' death within an apocalyptic framework of meaning. Finally, the suffering King David offers a more appropriate model for Jesus' suffering in Mark than that of the servant from Deutero-Isaiah.
Stephen Ahearne-Kroll examines the literary interaction between the Gospel of Mark's passion narrative and four Psalms of Individual Lament evoked in it. These four psalms depict a David who challenges God's role in his suffering, who searches for understanding of his suffering in light of his past relationship with God, and who attempts to shame God into acting on his behalf only because he is suffering. Mark alludes to these psalms in reference to Jesus; David's concerns become woven into the depiction of Jesus. Reading David's challenge to God as part of Jesus' going 'as it is written of him' (i.e., suffering and dying according to Scripture; Mark 14:21) calls into question the necessity for Jesus' death within an apocalyptic framework of meaning. Finally, the suffering King David offers a more appropriate model for Jesus' suffering in Mark than that of the servant from Deutero-Isaiah.
First published in 1935, On Escape represents Emmanuel Levinas's first attempt to break with the ontological obsession of the Western tradition. In it, Levinas not only affirms the necessity of an escape from being, but also gives a meaning and a direction to it. Beginning with an analysis of need not as lack or some external limit to a self-sufficient being, but as a positive relation to our being, Levinas moves through a series of brilliant phenomenological analyses of such phenomena as pleasure, shame, and nausea in order to show a fundamental insufficiency in the human condition. In his critical introduction and annotation, Jacques Rolland places On Escape in its historical and intellectual context, and also within the context of Levinas's entire oeuvre, explaining Levinas's complicated relation to Heidegger, and underscoring the way Levinas's analysis of "being riveted," of the need for escape, is a meditation on the body.
