Documents found
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641.
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642.More information
In 1963, Glendon College, York University, located in Toronto Canada, admitted mainly Christian students of European origin to a small liberal arts program. Fifty years later the College remained small with a continuing, but less embracive, commitment to the liberal arts; however, the student body included large numbers of young adults who professed religions other than Christianity and came from backgrounds other than European. Within this context, this article focuses on the impact of the Glendon College experience on students’ religious identification and participation in religious services. Overall, I find that in the mid-sixties the College experience contributed to changes in the religious identification of students. By contrast, a half-century later, students’ post-secondary experiences were of little consequence for religiosity. One possible explanation for differences in the College effect is that because of the current racial and religious diversity of Toronto, students are more likely than in the past to confront their religious identities in high school.
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643.More information
Benito Pérez Galdós’s Misericordia (1897) represents two opposing models of providing care for diseased, disabled, or degenerate subjects: custodial care aimed at controlling social deviance and caregiving that takes into account the needs of the care recipient. I propose that, through the caregiving model, the protagonist, Benina, establishes a powerful stance against medical and economic discourses that devalued the lives of marginal subjects. This analysis examines the relationship between the categories of disease, disability, and degeneration; the role of custodial care and caregiving in the nineteenth-century Spanish economy; and how both models respond to the possibility of contagion, as well as the political implications of these responses.
Keywords: disability, discapacidad, degeneration, degeneración, asistencia, contagion, care, contagio, caridad, charity
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644.More information
This article describes the uses of literature in The Labor Advocate: A Weekly Labor Reform Newspaper (Toronto, 1890-91). As editor of the Advocate, Thomas Phillips Thompson aimed to increase awareness of the means and consequences of industrial capitalism, and thus enhance the possibility of social justice for the working class. He did so in a mixed format periodical that included poetry, short fiction, and serialized novels as well as editorials, biographies, obituaries, reports, letters, and columns. Over forty-four issues, Thompson experimented with literary expression to attract readers and foster the democratic reform of social organization. Analysis of the Advocate points to the importance of communication strategies in both the early history of the Canadian labour press and the longer history of labour in transnational contexts.
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645.More information
This project develops a novel framework of “argumentative civility” by analyzing political argumentation's nature and challenges. It distinguishes political disagreements from other domains, focusing on civility's dual role as both a facilitative and potentially oppressive tool. Key inquiries include: Who defines civility? Can it foster engagement without silencing dissent? The analysis integrates Western virtue argumentation theory with Islamic traditions of Munāẓara and Adab al-Jadal to build a cross-cultural model for civil discourse. Ultimately, this research aims to establish argumentative civility as a means of fostering peaceful coexistence and socio-political transformation through reasoned, inclusive debate across cultural boundaries.
Keywords: Adab al-Jadal, Argumentative civility, Civility, Equal political dignity, Munāẓara, Political argumentation, The minimum principle of argumentation, Virtue argumentation
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646.More information
There is an apparent inconsistency at the heart of Mary Astell’s theory of virtue, for she seems committed to contradictory propositions: (1) that virtue involves alignment of all passions with their proper objects; and (2) that virtue involves the elimination or extirpation of at least some passions, such as pride, anger, hatred, and overwhelming sorrow. Jacqueline Broad (2015) has tried to solve this interpretive problem by suggesting that Astell recommends a two-step process for the virtuous management of one’s passions, with (1) occurring first and in the short term and (2) occurring second and in the long term. This essay agrees with Broad that Astell does not fall into inconsistency, but for different reasons. It argues that Astell consistently treats self-esteem, anger, hatred, and sorrow as unmoralized (i.e., neither virtuous nor vicious) passions that cannot, and hence should not, be extirpated, but that vicious forms of these passions, such as in the case of pride and overwhelming sorrow but also in the case of excessive anger and hatred, should be removed from the soul through proper redirection and adjustment in both the short term and the long term.
Keywords: Mary Astell, virtue, pride, anger, hatred, sorrow, Jacqueline Broad, passions, self-esteem
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647.More information
Gender-based and sexual violence (GBSV) remains a pervasive problem in higher education, disproportionately affecting marginalized students and undermining their safety, well-being, and academic success. Post-secondary institutions (PSIs) increasingly rely on peer educators (PeerEds) to deliver prevention and response programs, leveraging their shared student experience to foster trust and engagement. This study explores the motivations and experiences of GBSV PeerEds in Canada and the United States, revealing how personal trauma, institutional critique, and allyship drive their involvement. Findings highlight the emotional labour, secondary trauma, and systemic constraints PeerEds face, alongside their contributions to campus culture and advocacy. The study critiques institutional reliance on marginalized students’ compassion and calls for trauma-informed practices, sustainable funding, and structural reform. Future research should examine PeerEds’ influence on campus subcultures, administrators’ complicity, and the broader legitimacy of peer-led GBSV initiatives. Meaningful change requires confronting institutional complicity and reimagining ethics of care.
Keywords: gender-based sexual violence, Violence sexuelle fondée sur le genre, pairs éducateurs, peer educators, higher education, enseignement supérieur, sécurité sur les campus, campus safety, pratiques tenant compte des traumatismes, trauma-informed practices, responsabilité institutionnelle, institutional accountability
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648.More information
Officially, the Jewish presence in New France was prohibited under the French regime. Nevertheless, Esther Brandeau arrived there in 1738 and refused to convert. As peripheral figures in a predominantly Christian world, Jews like Brandeau used several strategies to survive and become chameleonic figures. This study aims to highlight Brandeau as she is portrayed in the archives as well as by the author Pierre Lasry, who wrote the very first novel about this historical character. Through this comparison, we can observe the relationship between reality and fiction, history and literature, the historian and the writer. Brandeau’s story serves as a reminder that Sephardic Jews settled not only in the Mediterranean basin following their expulsion from the Iberian Peninsula, but well beyond Europe, including in Canada.
Keywords: Canadian Jewish fiction, Esther Brandeau, Les Juifs en Nouvell-France, Jews of New France, l'identité juive dans la littérature québécoise, le roman historique
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650.More information
This article claims there is an underlying soteriological conceit in Spenser’s Amoretti (1595) concerning the roles that “works” and “grace” play in the beloved’s requital: roles with theological analogues in justification, the means by which people were declared righteous before God. I show how Spenser’s lover struggles with works-righteousness, and how Spenser betrays “Protestant” thought about the inadequacy of works even as his lover insists upon them. Spenser’s lover fails repeatedly in his labours until grace comes to him, unwilled, in a moment of concession. His “works” afterward become meaningful—but only according to the reformed understanding by which good works come after faith. Still, a doctrinal line cannot be perfectly drawn, since requital is effected through poetic labour. I propose this irresolution is a consequence of Spenser’s attention to Paul’s Epistles, and their occasional affirmations of the usefulness of law despite their overwhelming insistence on grace. It also stems from the lack of a reformed doctrinal consensus about the role of works after justification.