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This article demonstrates how Paul’s self-presentation in Phil 1:12–26 serves as an important exemplum to the Christian community, whereby Paul, in contrast to those who “proclaim Christ out of selfish ambition” (Phil 1:17), values the Gospel, and therefore values Christ above all things. However, Paul’s synkrisis does not lead to self-boasting, but suggests that in regard to the Philippian community, “by his presence again […] their boast might abound in Christ Jesus because of him” (Phil 1:26). This sincerity guides us to focus this article on the function of Phil 1:12–26 in preparing the exemplum of Christ in Phil 2:6–11. In order to reach our desired result, it is necessarily important to underline keywords that are constantly repeated in Phil 1:12–26, such as χριστός, κυρίος, καταγγέλλω, and καύχημα, which serve as a hinge between the first three chapters of the letter to the Philippians, in addition to προσκοπή and παρρησία.

Ryan S. Schellenberg recaptures a more human version of the Apostle Paul by challenging the mainstream understandings of boasting and joy as rhetorical. This essay, with reference to the concept of “rhetorical framing”, suggests that Schellenberg is right in what he affirms but wrong in what he denies and that a “strategic” understanding of boasting and joy language in Philippians is still possible, and no less human.

The globalization literature spotlights the way that the experiences of transnational actors are refracted through lives inhabitable elsewhere. In this article, I examine this process in spoken discourse about U.S.-bound migration produced by nonmigrants in the Mexican city of Uriangato. This talk is organized around a \"modernist chronotope\" that pits \"progress\" against \"tradition\" producing images of space-time grafted onto images of persons, or social personae. I show that acts of position taking vis-à-vis these social personae are fundamentally expressed through the ways speakers deploy the modernist chronotope and, thus, become emplotted in its imaginative sociology—a practice that constructs speakers as certain gender and class types.

Paul's enigmatic claim of being \"beside himself\" (ἐξίστημι) in 2 Cor 5:13 has been interpreted as a reference to an episode of religious ecstasy, an incident of erratic behavior, or a criticism of Paul's poor rhetoric and leadership. Among its wide range of meanings, however, ἐξίστημι denotes excessive emotion; it is used in classical texts to describe those swept away by immoderate anger or grief or even those moved or transported by the power of a rhetor's words. Drawing on these texts, and following a suggestion by James Kennedy in 1903, the author will argue that in 2 Cor 5:13 Paul is controlling for the legitimate possibility that his prior correspondence with the Corinthians, specifically 2 Corinthians 10–13, might have been seen as furious, emotional, or even violent, and reinterpreting any seemingly immoderate anger or foolish speech as done wholly in service of God and compelled by Christ.

Costly signalling - along with other adaptive mechanisms, including reciprocity and kin selection - supports altruism in human societies. Because literary works can reflect the lives, motivations and ideals of real cultures, the same adaptive forces governing the actions of actual persons may drive the interactions depicted in these stories. Based on this reasoning, we analysed the interactions in the Old-English poem Beowulf, asking whether the beneficent behaviour exhibited by the characters functions as costly signalling or as exchange-based interactions. We found that both mechanisms play a role but costly signalling provides benefits beyond those from relationships based on exchange. Specifically, gift exchange promoted comrade allegiance but costly signalling additionally provided status increase to the signaller. Furthermore, boasting about oneself forged alliances whereas telling tales about the exploits of others increased speaker status. We show that hypotheses derived from evolutionary theory can be explored through quantitative text analyses of period-specific literature.

Examples of falsetto and higher pitched modal voice are presented in which the meanings are linked iconically and/or indexically to the signs, and therefore nonarbitrarily. Nine such meaning types are identified and discussed as inferences about falsetto derivable from observations that are minimally informed by cultural traditions. Observational knowledge and the logic by which it is utilized are seen as central concepts mediating universals and relativist approaches to the social meanings of voice qualities, including falsetto, and it is proposed that most falsetto use can be placed within the nine functional meaning categories identified. (Voice quality, falsetto, iconicity, indexicality, observational logic, universals, relativity)*

Paul's boasting is often considered to be problematic. This paper explores Pauline boasting from the perspective of Plutarch's views on self-praise. Outlining what kinds of self-praise were and were not acceptable to someone like Plutarch, the paper analyses and positions Paul's boasting in Phil 3 in this context, concluding that, however offensive it may be to modern ears, this boasting was probably less so to the ears of his contemporaries.

The opacity claim, at least in much of the Melanesian evidence we have before us in this collection, is among other things, a political claim about the moral and practical conditions of social interaction and about the power relations that those involve. Christian semiotic ideologies articulate representational economies within which words might no longer function in exchange with things, in which new speaking parts (congregations, preachers, God) and new kinds of actions (sins, confession, and acts of redemption) enter into play.

The common image of the fully virtuous person is of someone with perfect self-command and self-perception, who always makes correct evaluations. However, modesty appears to be a real virtue, and it seems contradictory for someone to believe that she is modest. Accordingly, traditional defenders of phronesis (the view that virtue involves practical wisdom) deny that modesty is a virtue, while defenders of modesty such as Julia Driver deny that phronesis is required for virtue. I offer a new theory of modesty--the two standards account--under which phronesis and modesty are reconciled. Additionally, since the two standards account involves reflection on moral ideals, I provide an account of the proper nature of moral ideals. \"Self-command is not only itself a great virtue, but from it all other virtues seem to derive their principal lustre.\"--Adam Smith