Tattooed Research

The Chronicle is asking for photos of scholars who tattoo their research on themselves. It is actually a fairly common practice--I have a good friend who has tattooed a symbol of every major research project she has conducted--and makes a lot of sense. When you research and write on a topic so intensely that it becomes a part of you it only makes sense to take the next step and literally make it a part of you.

Comments

Post a Comment

Popular posts from this blog

Quirky Christology: Theophilus of Antioch and the Logos' Preincarnate Peformance

For my current project, which focuses on how early Christians understood Moses' visions, I have been delving much into Second and Third Century Christian sources.  During the past week, I have been playing a lot with Theophilus of Antioch with his treatise/letter/apology to Autolycus.  Theophilus, let's say, has a fairly unique Christology in many ways.  Much of this was explicitly rejected by his rough contemporary Irenaeus and has been discussed at length by modern scholars.  But there is one aspect of his Christology that has been largely ignored and is, well, quirky.   ὁ μὲν θεὸς καὶ πατὴρ τῶν ὅλων ἀχώρητὸς ἐστιν καὶ ἐν τόπῳ οὐχ εὑρίσκεται· οὐ γὰρ ἐστιν τόπος καταπαύσεως αὐτοῦ. ὁ δὲ Λόγος αὐτοῦ, δι᾽οὗ τὰ πάντα πεποίκηκεν, δύναμισ ὤν καὶ σοφία αὐτοῦ, ἀναλαμβάνων τὀ πρόσωπον τοῦ πατρὸς καὶ κυρίου τῶν ὅλων, οὗτος παρεγίνετο εἰς τὸν παράδεισον ἐν προσώπῳ τοῦ θεοῦ καὶ ὁμίλει τῷ Ἀδάμ. Καὶ γὰρ αὐτὴ ἡ θεία γραφὴ διδάσκει ἡμᾶς τὸν Ἀδὰμ λέγοντα τῆς φωνῆς...
Read more

Book Note: Peter Schaefer's _Jesus in the Talmud_

I just finished reading Peter Schafer's new book, Jesus in the Talmud . Previous discussions on this theme have revolved around whether or not the rare appearances of Jesus in Rabbinic literature can contribute to our understanding of the "historical Jesus." Notable in this respect is the highly erudite and ultimately fruitless study by Johann Maier entitled, Jesus von Nazareth in der talmudischen Ueberlieferung . Schaefer seeks to move beyond such questions and discuss why Jesus is portrayed the way he is in the Talmud (basically, and to no one's surprise, in a very negative light). His thesis is that the Talmud's occasional discussions of Jesus--when Jesus usually is NOT the primary topic under discussion, but is merely used as an example for another point--provides a "devastating counternarrative" to the gospels. "Counternarrative," by the way, is Schaefer's favorite word in this book. To demonstrate this, he engages in close readi...
Read more

Polutropos: Much-Turned Speech in the Odyssey and Hebrews

Ἄνδρα μοι ἔννεπε, μοῦσα, πολύτροπον, ὃς μάλα πολλὰ πλάγχθη, ἐπεὶ Τροίης ἱερὸν πτολίεθρον ἔπερσεν: πολλῶν δ’ ἀνθρώπων ἴδεν ἄστεα καὶ νόον ἔγνω, πολλὰ δ’ ὃ γ’ ἐν πόντῳ πάθεν ἄλγεα ὃν κατὰ θυμόν, ἀρνύμενος ἣν τε ψυχὴν καὶ νόστον ἑταίρων. (Odyssey 1.1-5) Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμιν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, δι’ οὖ καὶ ἐποίσεν τοὺς αἰῶνας: ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματα τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος «ἐκάθισεν ἐν δεξιᾷ» τῆς μεγαλωσύνης ἐν ὑψηλοῖς, τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρ’ αὐτοὺς κεκληρονόμηκεν ὄνομα. (Hebrews 1:1-4) I thought I would write an essay—in Montaigne’ sense of a try, an experiment, an attempt that is never conclusive but always questioning—by bringing together two texts and just seeing what happens. It is really a midrashic moment, in fact, because I started ...
Read more