![]() ![]() Moreover, my goal is to show that the popularity of temperance novels, in spite of their didactic and moralistic nature, displays the public’s readiness to consume temperance literature, thus reciprocating the attempt of writers to promote social ideals and heal social ills. The interplay of the microcosm of an individual’s failed romantic relationship and the macrocosm of countries at conflict mimics the mobility and liminality of conflicting ideologies.ĪbstractThe intent of this paper is to examine the use, by nineteenth-century American authors, of the temperance novel, a popular literary sub-genre in antebellum America, as a literary means for presenting the widespread controversy in the nation as regards the achievements of temperance societies. We as readers wish to identify with a protagonist whose story we slowly learn is largely articulated in terms of his sexual desire and denial: we at first empathize with his desire but then, when discovering its projection is problematic, simultaneously wish to reject it. The narrator’s view of the United States is inexorably tied to his projection of convoluted desire, and he conflates impotence with frustration at being unable to respond to growing American militaristic power. Specifically, I argue that the novel articulates a particularly gendered vision of spatial, social, and political (im)mobility through the narrator’s desires, especially as demonstrated through his romantic interest, and masculine anxieties expressed through his response to American imperialism. Using the recent trend in literary scholarship that theorizes literature in terms of globalization, cosmopolitanism, and dialectic transnational identities, I examine gender and sexual ideology in Mohsin Hamid’s 2007 novel The Reluctant Fundamentalist, a post-9/11 text that explores the intricacies of community and terror. 1259/1843) and the commentaries on the famous hadith ‘Who knows himself, knows his Lord’. The second part concerns the esoteric meaning of ‘the Occultation within man’ and examines symbolic and theological hermeneutics, respectively through the work of Sayyid Kāzim Rashtī, the second master of the Order (d. First, the esoteric aspect of ‘the Occultation in the world’ is an analysis of the principle of the Fourth Pillar (rukn rābi) and its three fundamental components: the ‘invisible’ Friends of the hidden imam, Unicity of the Speaker and Alliance/Dissociation. For this reason, the article is divided into two parts. Generally speaking, the different masters of the Order used two main hermeneutical ‘axioms’: 1) all reality is composed, at least, of two levels: the manifest/exoteric and the hidden/esoteric 2) the notion of the universe as macrocosm, man as microcosm and the correspondence between them. ![]() This study concerns the hermeneutics of the occultation of the twelfth imam through the immense literature of the Shaykhiyya of Kirman (Iran).
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