2001
DOI: 10.1515/text.2001.011
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A watermelon without seeds: A case study in rhetorical rationality

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Cited by 9 publications
(4 citation statements)
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“…Rabbi Yitzhak is widely regarded as a prominent figure in the movement for religious revival, also known as the teshuvah movement (see Bekerman and Neuman 2001;Neuman and Levi 2003;Neuman, Lurie, and Rosenthal 2001). The teshuvah movement in Israel began at the end of the 1960s within three different population groups of hozrim biteshuvah (those returning to religion, penitents): people who immigrated from the…”
Section: Field and Methodsmentioning
confidence: 99%
“…Rabbi Yitzhak is widely regarded as a prominent figure in the movement for religious revival, also known as the teshuvah movement (see Bekerman and Neuman 2001;Neuman and Levi 2003;Neuman, Lurie, and Rosenthal 2001). The teshuvah movement in Israel began at the end of the 1960s within three different population groups of hozrim biteshuvah (those returning to religion, penitents): people who immigrated from the…”
Section: Field and Methodsmentioning
confidence: 99%
“…Drawing on a rhetorical perspective (Austin 1962;Neuman et al 2001;Neuman et al 2002), which presupposes talk to be an instrument in the hands of people -'language that aims to achieve social goals' : 562, my emphasis) -I analyzed the metaphors to show how they indicate the positions subjects assume within the organizational context of change. The two 'root' metaphors (to use Srivastva and Barrett's 1988 term) emerged naturally in the assistant principal's interview.…”
Section: Methodsmentioning
confidence: 99%
“…1 Framed around the tenets of Critical Theory of the Frankfurt School, critical discourse studies are transdisciplinary and draw their methodology and insights from various disciplines including anthropology, psychology, communication, and linguistics. Whereas a large percentage of critical discourse studies have focused on the discourse of media and politics (Chilton 2004; Chilton and Schaffner 1997), linguistic studies of religious discourse have continued in the periphery, typically centering on the analysis of the discursive means used in sermons (e.g., Cipriani 2002; Garner 2007; Muchnik 2005; Neuman, Lurie, and Rosenthal 2001; Singh and Thuraisingam 2011). Increasingly more religious scholars are calling for the application of transdisciplinary approaches, especially linguistic ones, to the study of religion (e.g., Wijsen 2013).…”
Section: Critical Discourse Analysis and Religious Textsmentioning
confidence: 99%