Caroline KayeHost
Language, conformity, uniformity, the collective, technology, the city, fame and renown.

So now we get to look at how we might see politics emerging here in the Babel story.

So we're going to have a look at the way the Babel story sets the scene for the concept of nationhood.

And we're going to do this by drawing upon the argument made by writer Daniel Gordis in his research article published in 2010.

And this was cited by Yoram Hazony in his book, The Philosophy of Hebrew Scripture, written in 2012.

And it is interesting to note that thinking people continue to find new things to say about ancient texts and this little story in particular.

And of course, how you can follow a trail of thought when you check out the references that people have used to make their arguments.

Both the Gordas Essay and Hazoni's book draw upon other texts, obviously the Bible itself, but also Leon Kass, whose work we've also considered in our series to date.

Gordos' idea is that the Bible deals with different themes at different points.

And so looking at Genesis, he's saying that the Bible's metaphysics is set out in the creation stories and the Bible's theology is explored in the story of the Garden of Eden.

leading to ethics being the main driver of the flood story, which leaves Babel a little place for its politics.

Gordis argues that the plurality that Babel presents argues for a notion of an ethnic cultural commonwealth, which can be seen as a precursor of sorts to the modern nation state.

So what we have is a treatment that argues for nations rather than empire, smaller communities, and that dispersion protects liberty in this particular case.

And what happens is that Gordas begins by problematizing the position of the Babel story.

He asks quite simply, why does the Babel story stand immediately before Abraham? Gorgeous begins with this idea of a kind of structural strangeness in terms of the way Genesis 1 to 11 is organized.

And if you think of how the chapters are organized in terms of the themes, so creation deals with humanity and the cosmos.

And the flood story, you could argue that humanity has failed and God has seen his project not work out the way that he had hoped it would, and therefore he, you know, decides to start again, if you like.

And then you have Babel, which is mankind's attempt to establish a kind of unified civilization.

And then we get Abraham, and you could describe that as the calling of one particular people.

Language, conformity, uniformity, the collective, technology, the city, fame and renown.

So now we get to look at how we might see politics emerging here in the Babel story.

So we're going to have a look at the way the Babel story sets the scene for the concept of nationhood.

And we're going to do this by drawing upon the argument made by writer Daniel Gordis in his research article published in 2010.

And this was cited by Yoram Hazony in his book, The Philosophy of Hebrew Scripture, written in 2012.

And it is interesting to note that thinking people continue to find new things to say about ancient texts and this little story in particular.

And of course, how you can follow a trail of thought when you check out the references that people have used to make their arguments.

Both the Gordas Essay and Hazoni's book draw upon other texts, obviously the Bible itself, but also Leon Kass, whose work we've also considered in our series to date.

Gordos' idea is that the Bible deals with different themes at different points.

And so looking at Genesis, he's saying that the Bible's metaphysics is set out in the creation stories and the Bible's theology is explored in the story of the Garden of Eden.

leading to ethics being the main driver of the flood story, which leaves Babel a little place for its politics.

Gordis argues that the plurality that Babel presents argues for a notion of an ethnic cultural commonwealth, which can be seen as a precursor of sorts to the modern nation state.

So what we have is a treatment that argues for nations rather than empire, smaller communities, and that dispersion protects liberty in this particular case.

And what happens is that Gordas begins by problematizing the position of the Babel story.

He asks quite simply, why does the Babel story stand immediately before Abraham? Gorgeous begins with this idea of a kind of structural strangeness in terms of the way Genesis 1 to 11 is organized.

And if you think of how the chapters are organized in terms of the themes, so creation deals with humanity and the cosmos.

And the flood story, you could argue that humanity has failed and God has seen his project not work out the way that he had hoped it would, and therefore he, you know, decides to start again, if you like.

And then you have Babel, which is mankind's attempt to establish a kind of unified civilization.

And then we get Abraham, and you could describe that as the calling of one particular people.
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