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v. re·nounced, re·nounc·ing, re·nounc·es
a. To give up (a title or possession, for example), especially by formal announcement.
b. To decide or declare that one will no longer adhere to (a belief or position); reject.
c. To decide or declare that one will no longer engage in (a practice) or use (something): renounce violence. See Synonyms at relinquish.
2. To disclaim one's association with (a person or country, for example).
To give up, relinquish, or reject something.

[Middle English renouncen, from Old French renoncer, from Latin renūntiāre, to report : re-, re- + nūntiāre, to announce (from nūntius, messenger; see neu- in Indo-European roots).]

re·nounce′ment n.
re·nounc′er n.
American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.
References in periodicals archive ?
World Conqueror and World Renouncer: A Study of Buddhism and Polity in Thailand against a Historical Background.
Tambiah, World conqueror and world renouncer: A study of Buddhism and polity in Thailand against a historical background (Cambridge: Cambridge University Press, 1976), p.
Way of Life: King, Householder, Renouncer. Essays in Honour of Louis Dumont.
In the Jewish sources, the abstinent individual is referred to as a "Nazirite," while in Hinduism the widely used term is "Sanyasin." In what follows, I describe the actual practices associated with renunciation in each of the two religions; what brings someone to take vows of the renouncing kind, and the objective which the renouncer aspires to achieve.
Tambiah, World Conqueror and World Renouncer: A Study of Buddhism and Polity against a Historical Background (Cambridge, UK: Cambridge University Press, 1978).
Al-Ghazali's version of Rabi?a seems to have been the guise in which she first appeared in Malay from the Indo-Persian world--not as a transcendent Sufi or resolute renouncer of earthly ties (for which, ironically, there were already precedents in Malay literature in the form of the tapas-amassing Panji heroines), but as an exemplar of female propriety.
(14) It seems accepted, however, that certain non-moral goods also contribute to the well-being of the renouncer. Earlier I noted that friendship is an important external good for Buddhism.
Capability, character, charisma, intelligence, dedication, integrity, honesty, spirituality-Poe can have all of these, but loyalty and renunciation should strike deep for both the renouncer and the renounced.
That this was a trope that emerged in the colonial period is made explicit when Chatterji contrasts government indifference and repudiation of the refugee with pre-colonial veneration of the renouncer and notions of charity such as dana, dakshina, and bhiksha (Chatterji "Right or Charity?," 85-6).
Even if abandoning the group consensus is a thoughtful choice among options that are continually fluid, that renouncer is often summarily condemned.
In India we value renunciation so much that it is the renouncer who is venerated.