1Those of the form "this Galois representation is pure, i.e. the eigenvalues of $Frob_p$ are algebraic numbers all of whose absolute values have size $p^w/2$". I don't think that this is the kind of purity I'm interested in.
Being against purity means that there is no primordial state we can recover, no Eden we have desecrated, no pretoxic body we might uncover through enough chia seeds and kombucha. There is no preracial state we could access, no erasing histories of slavery, forced labor, colonialism, genocide, and their concomitant responsibilities and requirements. There is no food we can eat, clothes we can buy, or energy we can use without deepening our ties to complex webbings of suffering. So, what happens if we start from there?
Alexis Shotwell is Associate Professor of Sociology and Anthropology, and the Department of Philosophy, at Carleton University. She is the author of Knowing Otherwise: Race, Gender, and Implicit Understanding.
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I want to say a little about purity and about passion. What I mean by purity is singleness of heart, when the head and the heart are working together in a way that allows you to see wholeness, to see from your True Self.
If the world does not understand purity and its necessity, it seems to me the church has not understood passion and its necessity. Christianity has mostly mistrusted passion and the abandonment, excitement, joy, freedom, playfulness, and enthusiasm that human love can inspire.
We live in a world on fire. This year the Daily Meditations will explore contemplation as a way to build Radical Resilience so we can stand in solidarity with the world without burning up or burning out. The path ahead may be challenging, but we can walk it together.
The concern for purity was the cornerstone of the religious culture of ancient Judaism. Purity and Identity in Ancient Judaism explores how this concern shaped the worldview of Jews during the Second Temple period as well as their daily practices and social relations. It examines how different groups offered competing visions and methods for living a life of purity, which embodied a promise for personal and cosmic salvation and at the same time determined the degree of sectarian separation.
Purity and Identity in Ancient Judaism offers a comprehensive description of the world of purity among the Jews of the Second Temple period in general and within the tradition of the Pharisees in particular. Yair Furstenberg explores the language of purity that provided Jews in antiquity a powerful tool for organizing legal, social, and ideological boundaries, and its study is therefore pertinent for understanding the powers that shaped the varieties of Second Temple Judaism and their later offshoots: Early Christianity and Rabbinic Judaism.
Purity and Identity in Ancient Judaism offers new methods for carefully integrating the New Testament, Qumran literature, and early rabbinic sources into a comprehensive history of purity laws from the world of the Second Temple and the Pharisees to the later rabbinic movement, allowing the reader to trace the emergence of new religious sensibilities within changing social and cultic circumstances.
Yair Furstenberg is Associate Professor of Talmud at Hebrew University, where he serves as chair of the department. Among his publications are Jewish Martyrdom in Antiquity: From the Books of Maccabees to the Babylonian Talmud and the edited volume Jewish and Christian Communal Identities in the Roman World.
"In a masterful, erudite, and lucidly written study, Yair Furstenberg explores the development of perceptions and practices of ritual purity from the Second Temple Period to the Rabbinic era as prisms through which fundamental issues of identity and community were negotiated during this tumultuous time. The book expertly and convincingly demonstrates the value of careful textual inquiry for the construction of a social history, as it uncovers the multiple and rich layers of ideas, concerns, and cultural and religious challenges that are hidden in one of the most fascinating sets of texts from Jewish antiquity."
The NG5000(A) (CMS) Carbon Molecular Sieve Generator delivers ultra high purity nitrogen at trace detection limits through Pressure Swing Adsorption technology at flows of up to 5 L/min for GC, DSC, DMA and other applications requiring ultra high purity nitrogen at up to 5L/min. The NG5000(A) comes with an internal compressor for laboratories without an external source of gas.
To reach their ultra high purity nitrogen output these generators use Pressure Swing Adsorption and Carbon Molecular Sieve. These separation technologies remove oxygen and other impurities in air, delivering hassle-free, ultra high purity nitrogen, on-demand for the lab.
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Tygon 2475 high-purity tubing is plasticizer-free and utilizes the latest in polymer technology to provide an entirely clear and flexible tubing choice for sensitive fluid transfer applications. Tygon 2475 is hydrophobic and will resist the absorption/adsorption of aqueous fluids. This reduction in sorption minimizes the risk of fluid alteration in single- or repeat- use applications. The smooth inner surface of Tygon 2475 inhibits particulate entrapment on the tubing wall and reduces the potential for bacterial growth and contamination.
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Evans PLT Series Presslok , is an innovative tube size press system for joining 304/316L tube for industrial air, inert gas, process cooling water, vacuum exhaust and other low pressure general service installations.
As an avid viewer of documentaries, and in particular those uncovering the inner workings of religious cults, I recently watched the Amazon Studios series Shiny Happy People: Duggar Family Secrets, a docuseries about the Duggar family and the Christian fundamentalist teachings of Bill Gothard. Personally, I found it to be very disconcerting.
Yet in the years that followed giving my life to Jesus, somewhere along the way, the emphasis of the discipleship and teaching that I received was placed more and more on my purity and commitment to wait for my future husband, rather than my knowledge of the Word and the pursuit of Jesus.
The books recommended to me were always about purity. The focus of the conferences that we attended were purity. Within youth group, the conversations and small groups for us girls inevitably centered around purity, marriage, and future husbands.
Somehow, the aim of discipleship in teaching the Bible believing Christian to pick up their cross and follow Jesus, to be a doer of the Word and not a hearer only, to go and make disciples of all nations, and to run the race with perseverance and with our eyes fixed on Him who has saved us, became secondary to the primary goal of getting young girls to stay virgins and make good wives.
I realize that many of these messages were emphasized by well intentioned people who wanted only the best for the next generation. And for some, I believe they hoped to spare young girls from the same pain and sexual trauma they themselves had experienced. However, in an attempt to convey the importance of sexual purity, the conversations often turned to shame-based tactics and bribery.
This unidentified woman, caught up both in her own sin and in the political schemes of men, has found herself experiencing what was likely one of the most terrifying days of her life. What may have once been thrilling within the safety of secrecy, has now been exposed, leading to her public humiliation as she is dragged through the streets by rough hands and callous hearts, both ready to shed her blood.
I wonder if she wept when they thrust her before this man who they referred to as teacher. Or, did fear grip her entire mind and body instead, leaving her petrified and in shock? For me, as a woman reading the text, the panic and sickening dread that this scene produces is practically tangible.
Yet, when her captors present her before this man in the temple, He stoops low and begins to write on the ground. His entire demeanor, even down to His posture and position, de-escalates a situation fraught with tension.
Well, like the defenseless and adulterous woman, we too have been delivered from the judgment that our sin demands. So, as followers of Christ, our aim to walk in righteousness should be motivated by our love for the One who rescued us and stands in the gap between us and our accuser.
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