Part I What Is Time?
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
On Program and Abstracts
INTERNATIONAL ASSOCIATION FOR COMPARATIVE MYTHOLOGY & MASARYK UNIVERSITY, BRNO, CZECH REPUBLIC TENTH ANNUAL INTERNATIONAL CONFERENCE ON COMPARATIVE MYTHOLOGY TIME AND MYTH: THE TEMPORAL AND THE ETERNAL PROGRAM AND ABSTRACTS May 26-28, 2016 Masaryk University Brno, Czech Republic Conference Venue: Filozofická Fakulta Masarykovy University Arne Nováka 1, 60200 Brno PROGRAM THURSDAY, MAY 26 08:30 – 09:00 PARTICIPANTS REGISTRATION 09:00 – 09:30 OPENING ADDRESSES VÁCLAV BLAŽEK Masaryk University, Brno, Czech Republic MICHAEL WITZEL Harvard University, USA; IACM THURSDAY MORNING SESSION: MYTHOLOGY OF TIME AND CALENDAR CHAIR: VÁCLAV BLAŽEK 09:30 –10:00 YURI BEREZKIN Museum of Anthropology and Ethnography & European University, St. Petersburg, Russia OLD WOMAN OF THE WINTER AND OTHER STORIES: NEOLITHIC SURVIVALS? 10:00 – 10:30 WIM VAN BINSBERGEN African Studies Centre, Leiden, the Netherlands 'FORTUNATELY HE HAD STEPPED ASIDE JUST IN TIME' 10:30 – 11:00 LOUISE MILNE University of Edinburgh, UK THE TIME OF THE DREAM IN MYTHIC THOUGHT AND CULTURE 11:00 – 11:30 Coffee Break 11:30 – 12:00 GÖSTA GABRIEL Georg-August-Universität Göttingen, Germany THE RHYTHM OF HISTORY – APPROACHING THE TEMPORAL CONCEPT OF THE MYTHO-HISTORIOGRAPHIC SUMERIAN KING LIST 2 12:00 – 12:30 VLADIMIR V. EMELIANOV St. Petersburg State University, Russia CULTIC CALENDAR AND PSYCHOLOGY OF TIME: ELEMENTS OF COMMON SEMANTICS IN EXPLANATORY AND ASTROLOGICAL TEXTS OF ANCIENT MESOPOTAMIA 12:30 – 13:00 ATTILA MÁTÉFFY Hacettepe University, Ankara, Turkey & Georg-August-Universität Göttingen, -
Update 4.9 'Omen of Change'
Update 4.9 ‘Omen of Change’ Contents Abyss ..................................................................................................................................................3 Instances ............................................................................................................................................5 Error Corrections ............................................................................................................................7 Fortress Battles ...................................................................................................................................8 New Fortress Battle Times ..............................................................................................................9 PvP .....................................................................................................................................................9 Items ..................................................................................................................................................9 Error Corrections .......................................................................................................................... 17 UI...................................................................................................................................................... 18 Error Corrections .......................................................................................................................... 24 Quests ............................................................................................................................................. -
Minding Time in an Archetypal Cosmos
Minding Time in an Archetypal Cosmos Matthew T. Segall What is time? Who can give a brief or easy answer? Who can even form a conception of it to be put in words? Yet what do we mention more often or familiarly in our conversation than time? We must therefore know what we are talking about when we refer to it, or when we hear someone else doing so. But what, exactly, is that? I know what it is if no one asks; but if anyone does, then I cannot explain it. -Saint Augustine, Confessions1 Time as a whole and in its parts bears to Space as a whole and its corresponding parts a relation analogous to the relation of mind to its equivalent bodily or nervous basis; or to put the matter shortly . Time is the Mind of Space and Space the body of Time. -Samuel Alexander, Space, Time, and Deity2 Sixteen-hundred years after Augustine’s death, despite humanity’s tremendous advances in scientific knowledge and technological power, time remains as mysterious as ever. On the one hand, the experiential passage of time is among the most mundane facts of our day-to-day lives. We say, “I am twenty-nine years old,” or “Let’s meet Wednesday for lunch,” and no one has the slightest problem understanding what we mean. On the other hand, as even Augustine, one of the most philosophically learned persons of his era, was forced to admit, when we stop to ask “What is time?,” our intellect is stunned into silence. Despite time’s mysteriousness, many thinkers have overcome this silence to venture an answer. -
Place-Based Social Movements, Learning, and Prefiguration of Other Worlds
In the Breath of Learning: Place-based social movements, Learning, and Prefiguration of Other Worlds By Rainos Mutamba A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Social Justice Education University of Toronto © Copyright by Rainos Mutamba 2018 In the Breath of Learning: Place-based social movements, Learning, and Prefiguration of Other Worlds Rainos Mutamba Doctor of Philosophy Social Justice Education University of Toronto 2018 Abstract Social movements have been and continue to be an integral part of the lifeworld as they create and promote conditions for the transformation of micro and macro aspects of socio-ecological relationships. From the vantage point of the present, we can argue that it is through the work and agitation of feminist, civil rights, LGBTQ, anti-colonial, socialist and environmentalist social movements (among others) that we have experienced socially just changes around the world. The study of social movements is therefore critical for learning about the knowledge-practices necessary to achieve socially just change. This project sought to explore, understand and conceptualize the epistemic ecologies of place- based social movements whose work centers the construction of urgently needed life-affirming human knowledge-practices. Specifically, it sought to illuminate on the scarcely studied connections among learning, knowledge, and society, by examining the social construction of reality in the context of social movement action. ii The flesh and blood of the project come from the work of social actors in Kufunda Learning Movement and my organizing with Ubuntu Learning Village. The study found that in these contexts, social movement actors are learning and constructing emancipatory knowledge- practices through their engagement with place-based social action. -
The Goddess: Myths of the Great Mother Christopher R
Gettysburg College Faculty Books 2-2016 The Goddess: Myths of the Great Mother Christopher R. Fee Gettysburg College David Leeming University of Connecticut Follow this and additional works at: https://cupola.gettysburg.edu/books Part of the English Language and Literature Commons, Folklore Commons, and the Religion Commons Share feedback about the accessibility of this item. Fee, Christopher R., and David Leeming. The Goddess: Myths of the Great Mother. London, England: Reaktion Press, 2016. This is the publisher's version of the work. This publication appears in Gettysburg College's institutional repository by permission of the copyright owner for personal use, not for redistribution. Cupola permanent link: https://cupola.gettysburg.edu/books/95 This open access book is brought to you by The uC pola: Scholarship at Gettysburg College. It has been accepted for inclusion by an authorized administrator of The uC pola. For more information, please contact [email protected]. The Goddess: Myths of the Great Mother Description The Goddess is all around us: Her face is reflected in the burgeoning new growth of every ensuing spring; her power is evident in the miracle of conception and childbirth and in the newborn’s cry as it searches for the nurturing breast; we glimpse her in the alluring beauty of youth, in the incredible power of sexual attraction, in the affection of family gatherings, and in the gentle caring of loved ones as they leave the mortal world. The Goddess is with us in the everyday miracles of life, growth, and death which always have surrounded us and always will, and this ubiquity speaks to the enduring presence and changing masks of the universal power people have always recognized in their lives. -
The Dissemination of Visions of the Otherworld in Thirteenth-Century
The dissemination of visions of the otherworld in England and northern France c.1150-c.1321 Christopher Thomas John Wilson Submitted by Christopher Thomas John Wilson to the University of Exeter as a thesis for the degree of Doctor of Philosophy in History in April 2012. This thesis is available for library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approvedfor the award of a degree by this or any other University. Abstract This thesis examines the dissemination of visions of the otherworld in the long thirteenth century (c.1150-1321) by analysing the work of one enthusiast for such visions, Helinand of Froidmont, and studying the later transmission of three, contrasting accounts: the vision of the monk of Eynsham (c.1196), the vision of St. Fursa (c.656) and the vision of Gunthelm (s.xiiex). It relies on a close reading and comparison of different versions of these visions as they appear in exempla collections, religious miscellanies, history chronicles and sermons. In considering the process of redaction, it corrects two imbalances in the recent scholarship: a focus on searching for, then discussing ‘authorial’ versions of the narratives and a tendency among students of literature to treat visions of the otherworld as an independent sub-genre, prefiguring Dante’s later masterpiece. Instead, by looking at the different responses of a number of authors and compilers to visions of the otherworld, this thesis shows how they interacted with other elements of religious culture. -
Holy Places & Imagined Hellscapes
Quidditas Volume 34 Article 3 2013 Holy Places & Imagined Hellscapes: Qualifying Comments on Loca Sancta Sermon Studies—Christian Conversion in Northern Europe & Scandinavia, c. 500-1300 Todd P. Upton Denver, Colorado Follow this and additional works at: https://scholarsarchive.byu.edu/rmmra Part of the Comparative Literature Commons, History Commons, Philosophy Commons, and the Renaissance Studies Commons Recommended Citation Upton, Todd P. (2013) "Holy Places & Imagined Hellscapes: Qualifying Comments on Loca Sancta Sermon Studies—Christian Conversion in Northern Europe & Scandinavia, c. 500-1300," Quidditas: Vol. 34 , Article 3. Available at: https://scholarsarchive.byu.edu/rmmra/vol34/iss1/3 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Quidditas by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Quidditas 34 (2013) 29 Holy Places & Imagined Hellscapes: Qualifying Comments on Loca Sancta Sermon Studies—Christian Conversion in Northern Europe & Scandinavia, c. 500-1300 Todd P. Upton Denver, Colorado The paper uses methods from medieval sermon studies to argue that an insularity in “monastic consciousness” can be traced to earlier centuries than the more generally discussed (and better documented) scholastic environments of 13th century monastic and cathedral schools. It assesses how a monastic discourse reliant on Biblical typologies informed the Christian conversion of northern Germanic and Scandinavian peoples (c. 500-1300, including the British Isles and Iceland). Moments of encounter between Christian missionaries and pagan cultures helped delineate this discourse, most apparent in extant records that reveal Christian and Norse perceptions of geography, holy places, deity worship, and eschatological expectations. -
Christians and Pagans in Roman Nea Paphos: Contextualizing the ‘House of Aion’ Mosaic
UCLA UCLA Historical Journal Title Christians and Pagans in Roman Nea Paphos: Contextualizing the ‘House of Aion’ Mosaic Permalink https://escholarship.org/uc/item/4hb1v94d Journal UCLA Historical Journal, 29(1) ISSN 0276-864X Author Ladouceur, John Publication Date 2018 Peer reviewed eScholarship.org Powered by the California Digital Library University of California Christians and Pagans in Roman Nea Paphos: Contextualizing the ‘House of Aion’ Mosaic John Ladouceur Notre Dame University “Rather than retreats from public life, however, these residences were the forum made private.” —Peter Brown, on the late Roman villa1 Since its chance discovery in 1983 at the site of ancient Nea Paphos, the “House of Aion” floor mosaic has both fascinated and perplexed scholars. Located in the dining room (triclinium) of a wealthy Roman villa, the pavement, which contains five remarkably preserved panels depicting famous scenes from Greco-Roman mythology, is simply stunning in its artistic quality and scope. Constructed during the fourth century CE, the floor is a reflection of the considerable pros- perity of late Roman Cyprus and a window into the private world of a confident Mediterranean elite.2 Yet if the magnificence of the mosaic program has been conceded by all, its interpretation has proven more controversial. Although the scenes themselves are easily identifiable, being explicitly labeled by the artist, their meaning has been vigorously debated.3 Indeed, several prominent scholars, including the head exca- vator of the villa, W. A. Daszewski, have noticed an unsettling pattern in the layout of the panels.4 When read as part of a continuous sequence, the thematic content of these pagan scenes seems to mirror, in exact order, key scenes from the life of Jesus as depicted in the canonical Christian Gospels. -
From the Graeco–Roman Underworld to the Celtic Otherworld: the Cultural Translation of a Pagan Deity
From the Graeco–Roman Underworld to the Celtic Otherworld: The Cultural Translation of a Pagan Deity angana moitra edieval narratives and literary texts are outfitted with text- worlds inhabited by figures who are as diverse and complex as Mthey are numerous in number. Although many of these figures represent unique artistic creations, some constitute prototypes with echoes in other literary and textual cultures. Although the narrative trajectories of medieval texts demarcate intended (or unintended) destinations for its cast of characters, it is important to note that the mere act of appearance within the narrative text-world is itself the destination for many of these figures, a destination that is often reached via a circuitous cultural pere- grination. As reflections of cultural attitudes which are dynamic, protean, and in a state of constant flux, literary figures are effervescent and contin- uously adapting to contextual specificities. But although discrete literary cultures have their own defining and unique characteristics, they do not exist in a vacuum, hermetically sealed off from developments in religious, political, and sociocultural life. On the contrary, textual cultures and lit- erary figures often demonstrate patterns of continuity (albeit in different forms) as the cultural systems of which they are a part interact with each other. Although such intercultural communication is typically viewed as a necessary by-product of an increasingly globalised world, it is not an invention of the modern age. Medieval cultures have all too frequently been negatively viewed as insular, monolithic systems frozen in time as fossilised blocs, which constitutes a reductive and totalising approach that overlooks how the social, political, literary, and religious systems of the Middle Ages actively mingled with each other in many contexts. -
A Comparison of Mythological Traditions from Ireland and Iceland
THE ENCHANTED ISLANDS: A COMPARISON OF MYTHOLOGICAL TRADITIONS FROM IRELAND AND ICELAND A Pro Gradu Thesis by Katarzyna Herd Department of English 2008 JYVÄSKYLÄN YLIOPISTO Tiedekunta – Faculty Laitos – Department Humanistinen tiedekunta Englanninkielen laitos Tekijä – Author Katarzyna Herd Työn nimi – Title The Enchanted Islands: A comparison of mythological traditions from Ireland and Iceland Oppiaine – Subject Työn laji – Level Englanninkieli Pro gradu -tutkielma Aika – Month and year Sivumäärä – Number of pages Huhtikuussa 2008 124 Tiivistelmä – Abstract Vertailen tutkielmassani keskenään kelttiläistä ja skandinaavista mytologiaa. Molemmilla maailmankatsomuksilla uskotaan olevan juuret samassa indoeurooppalaisessa lähteessä ja ne ovat olleet historian aikana jatkuvasti tekemisissä toistensa kanssa. Tästä johtuen niiden uskotaan olevan samankaltaisia rakenteeltaan ja sisällöltään. Tutkielman lähtökohtana on, että mytologioiden samasta alkuperästä huolimatta ne ovat kehittäneet omat, toisistaan riippumattomat maailmankuvat. Analyysin päälähteitä ovat englanninkieliset käännökset keskiaikaisista teksteistä, kuten ”Book of Invasions”, Proosa-Edda ja Runo-Edda, sekä Crosslay-Hollandin ja P.B. Ellisin kirjaamat myytit. Kriittisen tarkastelun kohteena ovat myös muun muassa Hermin, Eliaden ja MacCullochin esittämät teoriat mytologioiden synnystä ja tarkoituksesta. Teorioiden ja tekstien vertailu antaa ymmärtää, että molemmat mytologiat kantavat samankaltaisia indoeurooppalaisille isäkulttuureille tyypillisiä maskuliinisia elementtejä, mutta -
Greek Religious Thought from Homer to the Age of Alexander
'The Library of Greek Thought GREEK RELIGIOUS THOUGHT FROM HOMER TO THE AGE OF ALEXANDER Edited by ERNEST BARKER, M.A., D.Litt., LL.D. Principal of King's College, University of London tl<s } prop Lt=. GREEK RELIGIOUS THOUGHT FROM HOMER TO THE AGE OF ALEXANDER BY F. M. CORNFORD, M.A. Fellow and Lecturer of Trinity College, Cambridge MCMXXIII LONDON AND TORONTO J. M. DENT & SONS LTD. NEW YORK: E. P. DUTTON tf CO. HOTTO (E f- k> ) loUr\ P. DOTTO/U TALKS ) f^op Lt=. 7 yt All rights reserved f PRINTED IN GREAT BRITAIN TO WALTER DE LA MARE INTRODUCTION The purpose of this book is to let the English reader see for himself what the Greeks, from Homer to Aristotle, thought about the world, the gods and their relations to man, the nature and destiny of the soul, and the significance of human life. The form of presentation is prescribed by the plan of the series. The book is to be a compilation of extracts from the Greek authors, selected, so far as possible, without prejudice and translated with such honesty as a translation may have. This plan has the merit of isolating the actual thought of the Greeks in this period from all the constructions put upon it by later ages, except in so far as the choice of extracts must be governed by some scheme in the compiler's mind, which is itself determined by the limits of his knowledge and by other personal factors. In the book itself it is clearly his business to reduce the influence of these factors to the lowest point; but in the introduction it is no less his business to forewarn the reader against some of the consequences. -
Introduction. Dionysus in Rome: Accommodation and Resistance
Fiachra Mac Góráin Introduction. Dionysus in Rome: accommodation and resistance Abstract: This introductory chapter provides a wide-angle history of the presence of Dionysus/Bacchus/Liber on Italian soil from the archaic to the early Christian periods, covering archaeological and literary sources. In parallel, it surveys the main scholarly trends on the Italian versions of Dionysus, and emplots the con- tributions to this volume in a history of scholarship. The main focus of the chap- ter, which is programmatic for the volume, is the interface of Greek and Roman cultures, and whether it is possible to identify and define (an) Italian version(s) of Dionysus. It posits two aspects to the Romans’ reception of Bacchus, which may be termed ‘accommodation’ and ‘resistance’. The interplay between these two levels of response will inform an analytic narrative that assesses the relation- ship between the Greek Dionysus and the Roman Liber, embracing interpretatio and religious polymorphism, and addressing some of the most important Diony- sian manifestations in Roman culture: the founding of the temple of Ceres, Liber and Libera; the Bacchanalia; the Liberalia; Roman leaders’ uses of Dionysus; the poets’ references to Bacchus; and a brief glance at the Bacchic-Christian inter- face. As ‘our oldest living symbol’,1 Dionysus/Bacchus has evolved over many different forms. Until relatively recently, scholars believed that he was an import from the East, and a late addition to the Greek pantheon. Rohde, Nilsson, Wilamowitz and Otto all subscribed to different versions of the Nietzschean myth that an ecstatic Dionysus cult was assimilated from Thrace and tamed by the influence of Apollo.2 This view was based on the god’s slight role in the Homeric poems, coupled with For discussion of Dionysus in Rome and bibliographical advice, I wish to thank Clifford Ando, Andreas Bendlin, Tom Carpenter, Michael Crawford, Elena Giusti, Dan Hogg, Duncan MacRae, John North, Donncha O’Rourke, Richard Seaford, and Peter Wiseman.