Law

Erich Auer­bach’s take on the study of the figura is not inde­pendent from the his­torical moment of anti-Judaism he was living in.

Through Quick­search, at Yale, you can find an online copy of Robyn Chapman Stacey’s book.

Both mar­ginal micro-literatures and mys­ticism offer them­selves as a modus loquendi a way of speaking, and a modus agenda (a way of acting) that com­ments upon or speaks to a center and speaks it otherwise.

Bibles, however, are also folders and full archives of indi­vidual persons and some­times their families.

Fictio legis, however, is a tech­nique, an art.

Because what is at stake is too much: pos­session, property, ownership.

Per­plexity can be enor­mously productive.

These games intend to foster lit­erary cre­ativity along with sound scholarship.

At the center of the debates, the lin­guistic expres­sions that mark the pos­si­bility of a fictio legis or legal fiction.

In 1475 two Jewish men, rabbi Mosé Maturel and his son-in-law Muysé, and a Christian friend, Alfonso de Córdoba, walked into the office of one of Seville’s many Christian notaries.