How I Met Peace An Allegory

Charity feels left behind and unsure where she fits. Her closest friends, Fear, Worry, Condemnation are always pulling her one way or another until she finally finds the strength to leave her hometown of Stay-the-Same. Her launch into the outside world takes her on an unforgettable adventure filled with pain and beauty, trials and excitement―and ultimately, belonging. How I Met Peace is a delightful, allegorical challenges readers to step out into the unknown―to risk―to give up their ideal world for Christ's kingdom―to find peace in the journey of surrender, even in unsteady places where faith and confusion collide. Charity's journey reminds the reader that despite tough circumstances and challenging people, God never leaves. He fights for those that are His.

This study examines issues in politics and political theory in selected works of Pedro Calder&ón de la Barca (1600&–1681), the major dramatist of the middle and later decades of the seventeenth century in Spain. By analyzing secular dramas (comedias) and religious plays (autos sacramentales), Stephen Rupp demonstrates Calder&ón's awareness of the ideas and institutions of power in Hapsburg Spain and explores the terms of his intervention in the long debate over the principles of Christian statecraft. Through references to Rivadeneira, Saavedra Fajardo, and Quevedo, Rupp describes the anti-Machiavellian theory of kingship that informs Calder&ón's political theater. Rupp's argument proceeds from abstract principles of political theory to particular institutions and events at the Hapsburg court. Discussion of two comedias (La vida es sue&ño and La cisma de Inglaterra) and five autos (La vida es sue&ño, A Dios por raz&ón de Estado, El maestrazgo del Tois&ón, El nuevo palacio del Retiro, and El lirio y la azucena) demonstrates Calder&ón's assimilation of true reason of state to providence, his attitudes concerning the conciliar system and the regime of the royal favorite or valido, and his allegorical treatment of significant state occasions.

The Darfur conflict exploded in early 2003 when two rebel groups, the Sudan Liberation Movement and the Justice and Equality Movement, struck national military installations in Darfur to send a hard-hitting message of resentment over the region’s political and economic marginalization. The conflict devastated the region’s economy, shredded its fragile social fabric, and drove millions of people from their homes. Darfur Allegory is a dispatch from the humanitarian crisis that explains the historical and ethnographic background to competing narratives that have informed international responses. At the heart of the book is Sudanese anthropologist Rogaia Abusharaf’s critique of the pseudoscientific notions of race and ethnicity that posit divisions between “Arab” northerners and “African” Darfuris. Elaborated in colonial times and enshrined in policy afterwards, such binary categories have been adopted by the media to explain the civil war in Darfur. The narratives that circulate internationally are thus highly fraught and cover over—to counterproductive effect—forms of Darfurian activism that have emerged in the conflict’s wake. Darfur Allegory marries the analytical precision of a committed anthropologist with an insider’s view of Sudanese politics at home and in the diaspora, laying bare the power of words to heal or perpetuate civil conflict.

The fundamental subject of A. D. Nuttall’s bold and daring first book, Two Concepts of Allegory, is a particular habit of thought--the practice of thinking about universals as though they were concrete things. His study takes the form of an inquiry into certain conceptual questions raised, in the first place, by the allegorical critics of The Tempest, and, in the second place, by allegorical and quasi-allegorical poetry in general. The argument has the further consequence of suggesting that allegory and metaphysics are in practice more closely allied than is commonly supposed. This paperback reissue includes a new preface by the author.

This is the first book-length analysis of Shakespeare s depiction of specula (mirrors) to reveal the literal and allegorical functions of mirrors in the playwright s art and thought. Adding a new dimension to the plays Troilus and Cressida, Julius Caesar, Macbeth, Hamlet, King Henry the Fifth, Love s Labor s Lost, A Midsummer Night s Dream, and All s Well That Ends Well, Maurice A. Hunt also references mirrors in a wide range of external sources, from the Bible to demonic practices. Looking at the concept of speculation through its multiple meanings - cognitive, philosophical, hypothetical, and provisional - this original reading suggests Shakespeare as a craftsman so prescient and careful in his art that he was able to criticize the queen and a former patron with such impunity that he could still live as a gentleman.