There is a great deal surely to be found in books of rhetoric?

But what is the meaning of κακὸν, which has played so great a part in your previous discourse?
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‘Truth’ was the title of the book of Protagoras; cp. Theaet. 161 E.

If we are to confront the issue of what it means to teach a course on Latin American cultural history, progressive pedagogical practice requires us to consider the unequal relations of power between Latin America and its colonizers as well as neocolonizers. While all the courses on this topic I surveyed cover the colonial period in some detail, few pay attention to foreign control and domination after Spanish and Portuguese rule. We have to be realistic about the context of this course—in a United States classroom, for a population that is primarily Anglo, and for students who are probably studying the material because it will increase their job marketability. Consequently, the value of bringing multiculturalism to the curriculum is diminished if we present the material in a way that perpetuates the kind of cultural imperialism that Said describes in . As Said explains, “ideas, cultures, and histories cannot seriously be understood or studied without their force, or more precisely their configurations of power, also being studied” (5). Guillory further argues that cultural interactions are an essential component when teaching students about other cultures: “No program of multiculturalism will succeed in producing more than a kind of favorable media-image of minority cultures if it is not supported at every point by an understanding of the historical relations between cultures. At the same time one must insist that it is no longer intellectually feasible to equate historical knowledge with 'Western history'” (53).

So far are they from despising, or rather so highly do they value the practice of writing.
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The theory and practice of history - Ghent University …

What do these two situations have in common? Both of them involve a Bible, an audience or reader, and a teacher appointed for the purpose of explaining the Bible. It is taken for granted that the Bible is not self-explanatory, and that the common reader or hearer stands in need of a teacher. The prologue to Luke’s Gospel states that it was written “that you may have certainty concerning the things () you have been taught.” The word translated “you have been taught” here (, ) pertains to a course of instruction in religious matters, , . The Gospel is thus presented not as a substitute for catechesis, but for the further education and confirmation of one who has already been . This is true of all the books of the New Testament, which were written, collected, and used for the edification of Christians. One scholar has briefly described the ecclesiastical setting of our New Testament in these terms:

Levant, R.F., Pollack, W.S. (Eds.) Pollack (Eds.) (1995). A new psychology of men (pp. 91-128). New York: Basic Books.
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What could be plainer? I could add other examples. But I think this is enough to establish the point. And I think it throws some light on the question of why the translators of the found the Bible’s way of talking about inspiration so “extremely difficult” that it could not be translated literally.

Iijima Hall, C.C. (1997). Cultural malpractice: The growing obsolescence of psychology with the changing U.S. population.  642-651.
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Leopold von Ranke, The Theory and Practice of ..

Related to racial identity theory is the notion of ascribed and subscribed identity. Ascribed identity is defined as cultural assumptions made by others that are put on to an individual. For instance, an example of ascribed identity is when someone may see another person with dark skin and assume that the individual they are seeing is African American. The assumption may also lead to specific beliefs and behaviors which attempt to reinforce the perceiver’s beliefs and assumptions and the perceiver may even behave in ways to try to “force” the other individual to fit into that category. In this situation, for example, seeing someone as dark-skinned and assuming the person is African American, may lead to prejudicial behavior that the individual has against other African Americans. Another example may be seeing an Asian-American individual who is ethnically Japanese-American, but because the focus is on the racial features, the perceiver may call the Japanese-American individual a Vietnamese slur (e.g., gook) because the perceiver has a preconceived prejudice against Vietnamese individuals.

the third consists of the prefaces of Ranke’s five ..

Why is the “daughter of Zion” (Jerusalem) suddenly transformed into a beast with horns and hoofs in this passage? Because in ancient times, the sheaves of the harvest were often threshed by driving oxen over them on the threshingfloor. Thus the nations who know not God shall be threshed, as the wheat is beaten from the chaff by the hoof of the farmer’s ox. Now, this metaphor should be interpreted, and a Christian preacher would do well to explain it in a spiritual sense, after the example of Edward Pusey: