Loving justice, living shakespeare
In thinking about Justice, we ignore Love to our peril. Loving Justice, Living Shakespeare asks why love is considered a 'soft' subject, fit for the arts and religion perhaps, but unfit for boardrooms, parliamentary and congressional debates, law schools and courtrooms, all of whom are eng...
| Main Author: | |
|---|---|
| Format: | Print Book |
| Language: | English |
| Subito Delivery Service: | Order now. |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Oxford
Oxford University Press
2016
|
| In: | Year: 2016 |
| Reviews: | Theatre, Theology, and Justice (2018) (Kerr, Jason A.)
Loving Justice, Living Shakespeare, Regina Mara Schwartz, Oxford University Press, 2016 (ISBN 978-0-19-879521-6), xii + 147 pp., hb £20 (2017) (Coppa, Christian) |
| Edition: | First edition |
| Standardized Subjects / Keyword chains: | B
Shakespeare, William 1564-1616
/ Justice (Motif)
/ Love (Motif)
|
| Further subjects: | B
Love
Economic aspects
B Justice Social aspects B Love B Love Political aspects B Love Social aspects B Shakespeare, William 1564-1616 B Shakespeare, William (1564-1616) |
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| 520 | |a In thinking about Justice, we ignore Love to our peril. Loving Justice, Living Shakespeare asks why love is considered a 'soft' subject, fit for the arts and religion perhaps, 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 - this is further elaborated as loving the stranger, loving 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 | ||
| 520 | |a In thinking about Justice, we ignore Love to our peril. Loving Justice, Living Shakespeare asks why love is considered a 'soft' subject, fit for the arts and religion perhaps, 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 - this is further elaborated as loving the stranger, loving 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 | ||
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