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Early Pyrrhonism As a Sect of Buddhism? a Case Study in the Methodology of Comparative Philosophy
Comparative Philosophy Volume 9, No. 2 (2018): 1-40 Open Access / ISSN 2151-6014 www.comparativephilosophy.org EARLY PYRRHONISM AS A SECT OF BUDDHISM? A CASE STUDY IN THE METHODOLOGY OF COMPARATIVE PHILOSOPHY MONTE RANSOME JOHNSON & BRETT SHULTS ABSTRACT: We offer a sceptical examination of a thesis recently advanced in a monograph published by Princeton University Press entitled Greek Buddha: Pyrrho’s Encounter with Early Buddhism in Central Asia. In this dense and probing work, Christopher I. Beckwith, a professor of Central Eurasian studies at Indiana University, Bloomington, argues that Pyrrho of Elis adopted a form of early Buddhism during his years in Bactria and Gandhāra, and that early Pyrrhonism must be understood as a sect of early Buddhism. In making his case Beckwith claims that virtually all scholars of Greek, Indian, and Chinese philosophy have been operating under flawed assumptions and with flawed methodologies, and so have failed to notice obvious and undeniable correspondences between the philosophical views of the Buddha and of Pyrrho. In this study we take Beckwith’s proposal and challenge seriously, and we examine his textual basis and techniques of translation, his methods of examining passages, his construal of problems and his reconstruction of arguments. We find that his presuppositions are contentious and doubtful, his own methods are extremely flawed, and that he draws unreasonable conclusions. Although the result of our study is almost entirely negative, we think it illustrates some important general points about the methodology of comparative philosophy. Keywords: adiaphora, anātman, anattā, ataraxia, Buddha, Buddhism, Democritus, Pāli, Pyrrho, Pyrrhonism, Scepticism, trilakṣaṇa 1. INTRODUCTION One of the most ambitious recent works devoted to comparative philosophy is Christopher Beckwith’s monograph Greek Buddha: Pyrrho’s Encounter with Early Buddhism in Central Asia (2015). -
06 Bojan Miljkovic.Vp
Zbornik radova Vizantolo{kog instituta HßçÇ, 2009 Recueil des travaux de l’Institut d’etudes byzantines XßVI, 2009 UDC: 75.052(495)"12" DOI:10.2298/ZRVI0946107M BOJAN MILJKOVI] (Institute for Byzantine Studies of SASA, Belgrade) O ASPASMOS TOU AGIOU PETROU KAI PAULOU (Once again on the fragment of a fresco in Vatopedi)* In memory of Nina As an iconographic theme, the representation of the embraced apostles Peter and Paul appears even in Early Byzantine art and symbolizes the universal Christian ideas of communion, concord and love. Based on its stylistic features, the fragment from Vatopedi can be dated to the very end of the 12th century and most probably belonged to the earliest preserved fresco paintings in the main church. Key words: apostles, Peter, Paul, Vatopedi, fresco Part of the fresco with the closely joined heads of the two apostolic ko- ryphaioi from Vatopedi has been known in scholarly circles for more than eight decades.1 It is interesting that the views of two Serbian scholars, Svetozar Ra- doj~i} and Vojislav J. Djuri}, were crucial in terms of origin, stylistic analogies and the dating of this fresco-fragment, until recently. In the older researcher's opinion, which was based on an account by Teodosije dealing with the extension and decoration of the Vatopedi refectory,2 the fragment originated from that building, it was linked with the donor activities of two renowned Serbian monks in Vatopedi, Simeon and Sava, and he compared it with the earlier paintings of Djurdjevi Stupovi near Novi Pazar, dating it to the years of the rule of Alexios III Angelos (1195–1203), or to 1197/8.3 The younger scholar challenged the opinion * From the project no 147029 of the serbian Ministry of Science and Technological Devel- opment. -
Jewish Identity and Hellenism in the Fragmentary Jewish Writings in Greek
JEWISH IDENTITY AND HELLENISM IN THE FRAGMENTARY JEWISH WRITINGS IN GREEK Lester L. Grabbe Carl Holladay’s main scholarly achievement—in my eyes, at least—is his magnifi cent edition of the Fragmentary Jewish Writings in Greek. Of the many Jewish writings from the Second Temple Period, this collection is certainly one of the most neglected. It is therefore with considerable pleasure that I dedicate to Carl this essay making use of these writings. One of the questions that seems to have been debated endlessly is how the Jews saw themselves under Greek rule. One might wonder why this should be—surely the question of identity would have been asked when the rulers were Persian or Babylonian or Assyrian. But the oft-unstated assumption seems to be that Greek rule was somehow different from any that had preceded it. Given this assumption, the question of Hellenism must also be included in any discussion of Jewish identity of this period. In the present study I shall consider both these questions—of (1) Jewish identity and (2) the Jews and Hellenism—in the Fragmentary Jewish Writings in Greek, with particular attention to Demetrius, Artapanus, Ezekiel the Tragedian, Eupolemus, and Aristobulus. (In the discussion that follows, the text of the writers comes mainly from Eusebius, Praeparatio Evangelica, but also Clement of Alexandria, Stromata.) Demetrius As probably the earliest writing of this collection, perhaps in the late third century bce (since he calculates his chronology to the reign of Ptolemy IV: Clement of Alexandria, Strom. 1.21.141.1–2), Demetrius is of particular interest.1 Most of his work—as far as the extant remains allow us to determine it—seems to have been an attempt to sort out 1 Carl R. -
Textual Variation: Theological and Social Motivation
University of Birmingham An Introduction to Greek New Testament Commentaries with a Preliminary Checklist of New Testament Catena Manuscripts Houghton, Hugh; Parker, David License: None: All rights reserved Document Version Publisher's PDF, also known as Version of record Citation for published version (Harvard): Houghton, H & Parker, D 2016, An Introduction to Greek New Testament Commentaries with a Preliminary Checklist of New Testament Catena Manuscripts. in H Houghton (ed.), Commentaries, Catenae and Biblical Tradition., 1, Texts and Studies third series, no. 3.13, Gorgias Press, Piscataway, NJ, pp. 1-36, The Ninth Birmingham Colloquium on the Textual Criticism of the New Testament, Birmingham, United Kingdom, 2/03/15. <http://gorgiaspress.com/bookshop/download/Commentaries,%20Catenae%20and%20Biblical%20Tradition.pdf > Link to publication on Research at Birmingham portal Publisher Rights Statement: Eligibility for repository: Checked on 10/5/2016 General rights Unless a licence is specified above, all rights (including copyright and moral rights) in this document are retained by the authors and/or the copyright holders. The express permission of the copyright holder must be obtained for any use of this material other than for purposes permitted by law. •Users may freely distribute the URL that is used to identify this publication. •Users may download and/or print one copy of the publication from the University of Birmingham research portal for the purpose of private study or non-commercial research. •User may use extracts from the document in line with the concept of ‘fair dealing’ under the Copyright, Designs and Patents Act 1988 (?) •Users may not further distribute the material nor use it for the purposes of commercial gain. -
Miraculous Stories
SD 27.5b Miraculous Stories 5b Miraculous Stories: Buddhist-Christian Parallels Theme: Crossroads and by-paths in personal spirituality An investigation by Piya Tan ©2009 1 Buddhist-Christian parallels 1.1 The earliest records we have of western awareness of Buddhism are found in the writings of the Christian theologian, Clement (or Clemens) of Alexandria (c 150-215 CE), who was fairly well ac- quainted with Indian thought.1 He mentions “Sramanas (Σαρμάναι), and other Brahmins (Βραφμαναι),” and of the Buddha, he notes, “Among the Indians are those philosophers also who follow the precepts of Bouttas,2 whom they honour as a god on account of his extraordinary sanctity.”3 Clement also notes that Bouttas is worshipped by his followers as if he were a god, and he tells us that certain Indians, called Semnoi (Skt śramaṇa; P samaṇa),4 worship a pyramid under which the bones of a God are kept—clearly a reference to stupas. He also mentions Semnaí, celibate female recluses (Skt *śramaṇī). However, such terms are generally used for the non-brahminical religious, and could refer to either the Jains or the Buddhists.5 However, his mention of naked Semnoi, probably refers to the Jains.6 Clement also mentions a group of Samanaîoi amongst the Bactrians.7 1.2 Scholars have long noticed conjunctions and parallels between Buddhism and Christianity, both in their founders and their teachings.8 In 1816, the historian George Faber in his book, The Origin of Pagan Idolatry Ascertained from Historical Testimony, writes, “There is so strong a resemblance between the characters of Jesus and of Buddha, that it cannot have been purely accidental.” (1816: 649)9 The German scholar, Max Müller (1823-1900), a pioneer of comparative religion, learning of the Buddhist/Christian borrowing claims, intended to prove the priority of the Jesus gospels over the Buddh- ist texts. -
Parmenides' Theistic Metaphysics
Parmenides’ Theistic Metaphysics BY ©2016 Jeremy C. DeLong Submitted to the graduate degree program in Philosophy and the Graduate Faculty of the University of Kansas in partial fulfillment of the requirements for the degree of Doctor of Philosophy. ________________________________ Chairperson: Tom Tuozzo ________________________________ Eileen Nutting ________________________________ Scott Jenkins ________________________________ John Symons ________________________________ John Younger Date Defended: May 6th, 2016 ii The Dissertation Committee for Jeremy C. DeLong certifies that this is the approved version of the following thesis: Parmenides’ Theistic Metaphysics ________________________________ Chairperson: Thomas Tuozzo Date Defended: May 6th, 2016 iii Abstract: The primary interpretative challenge for understanding Parmenides’ poem revolves around explaining both the meaning of, and the relationship between, its two primary sections: a) the positively endorsed metaphysical arguments which describe some unified, unchanging, motionless, and eternal “reality” (Aletheia), and b) the ensuing cosmology (Doxa), which incorporates the very principles explicitly denied in Aletheia. I will refer to this problem as the “A-D Paradox.” I advocate resolving this paradoxical relationship by reading Parmenides’ poem as a ring-composition, and incorporating a modified version of Palmer’s modal interpretation of Aletheia. On my interpretation, Parmenides’ thesis in Aletheia is not a counter-intuitive description of how all the world (or its fundamental, genuine entities) must truly be, but rather a radical rethinking of divine nature. Understanding Aletheia in this way, the ensuing “cosmology” (Doxa) can be straightforwardly rejected as an exposition of how traditional, mythopoetic accounts have misled mortals in their understanding of divinity. Not only does this interpretative view provide a resolution to the A-D Paradox, it offers a more holistic account of the poem by making the opening lines of introduction (Proem) integral to understanding Parmenides’ message. -
New Europe College Yearbook 2015-2016 Yearbook 2015-2016 Yearbook NEW EUROPE COLLEGE NEW EUROPE
New Europe College Yearbook 2015-2016 Yearbook 2015-2016 Yearbook NEW EUROPE COLLEGE NEW EUROPE LORENZO M. CIOLFI ERIN CORBER ÁGNES GAGYI UKU LEMBER JAMES MADAIO CRISTIANA OGHINĂ-PAVIE ISSN 1584-0298 BLAKE SMITH ALIX WINTER CRIS New Europe College Yearbook 2015‑2016 Editor: Irina Vainovski-Mihai EDITORIAL BOARD Dr. Dr. h.c. mult. Andrei PLEŞU, President of the New Europe Foundation, Professor of Philosophy of Religion, Bucharest; former Minister of Culture and former Minister of Foreign Affairs of Romania Dr. Valentina SANDU-DEDIU, Rector, Professor of Musicology, National University of Music, Bucharest Dr. Anca OROVEANU, Academic Coordinator, Professor of Art History, National University of Arts, Bucharest Dr. Irina VAINOVSKI-MIHAI, Publications Coordinator, Professor of Arab Studies, “Dimitrie Cantemir” Christian University, Bucharest Copyright – New Europe College ISSN 1584-0298 New Europe College Str. Plantelor 21 023971 Bucharest Romania www.nec.ro; e-mail: [email protected] Tel. (+4) 021.307.99.10, Fax (+4) 021. 327.07.74 New Europe College Yearbook 2015‑2016 LORENZO M. CIOLFI ERIN CORBER ÁGNES GAGYI UKU LEMBER JAMES MADAIO CRISTIANA OGHINĂ-PAVIE BLAKE SMITH ALIX WINTER CONTENTS NEW EUROPE FOUNDATION NEW EUROPE COLLEGE 7 LORENZO M. CIOLFI NOT ANOTHER CONSTANTINE. RETHINKING IMPERIAL SAINTHOOD THROUGH THE CASE OF JOHN III VATATZES 23 ERIN CORBER LA MARSEILLAISE AND THE MOB : RE/DECONSTRUCTING ANTISEMITISM AND PROTEST AT THE UNIVERSITY OF STRASBOURG, 1937 53 ÁGNES GAGYI HUNGARIAN AND ROMANIAN NEW LEFT GROUPS IN GLOBAL CONTEXT: PERSPECTIVES ON THE RELATION BETWEEN ACADEMIC AND MOVEMENT POLITICS 89 UKU LEMBER FROM ESTONIAN-RUSSIAN INTER-MARRIAGES TO “INTER-REGIONAL” MARRIAGES IN UKRAINE IN THE TIMES OF CRISIS 123 JAMES MADAIO RETHINKING NEO-VEDĀNTA: SWAMI VIVEKANANDA AND THE SELECTIVE HISTORIOGRAPHY OF ADVAITA VEDĀNTA 145 CRISTIANA OGHINĂ-PAVIE BIOLOGIE ET AGRONOMIE EN ROUMANIE SOUS L’EMPRISE DU LYSSENKISME (1945-1965). -
Plato's Parmenides and Its Heritage. Volume 1
PLATO’S PARMENIDES AND ITS HERITAGE VOLUME 1 PLATO’S PARMENIDES AND its heritage VOLUME 1: History and Interpretation from the Old Academy to Later Platonism and Gnosticism Writings from the Greco-Roman World Supplement Series Edited by John T. Fitzgerald Series Editor John D. Turner and Kevin Corrigan Number 2 Society of Biblical Literature PLATO’S PARMENIDES AND ITS HERITAGE, VOLUME 1 Atlanta PLATO’S PARMENIDES AND its heritage VOLUME 1: History and Interpretation from the Old Academy to Later Platonism and Gnosticism Edited by John D. Turner and Kevin Corrigan Society of Biblical Literature Atlanta Contents Abbreviations vii Introduction 1 Section 1: Plato, from the Old Academy to Middle Platonism 1. The Place of the Parmenides in Plato’s Thought and in the Subsequent Tradition 23 Kevin Corrigan 2. Speusippus’s Neutral Conception of the One and Plato’s Parmenides 37 Gerald Bechtle 3. The Fragment of Speusippus in Column I of the Anonymous Commentary on the Parmenides 59 Luc Brisson 4. Speusippus and the Ontological Interpretation of the Parmenides 67 John Dillon 5. The Indefinite Dyad in Sextus Empiricus’s Report (Adversus Mathathematicos 10.248–283) and Plato’s Parmenides 79 Thomas Szlezák 6. Plato and Parmenides in Agreement: Ammonius’s Praise of God as One-Being in Plutarch’s The E At Delphi 93 Zlatko Pleše 7. Moderatus, E. R. Dodds, and the Development of Neoplatonist Emanation 115 J. Noel Hubler Section 2: Middle Platonic and Gnostic Texts 8. The Platonizing Sethian Treatises, Marius Victorinus’s Philosophical Sources, and Pre-Plotinian Parmenides Commentaries 131 John D. -
Περίληψη : George (Gennadius) Scholares Was a Theologian and First Patriarch of Constantinople During the Turkish Occupation (1454-1456, 1463, 1464-1465)
IΔΡΥΜA ΜΕΙΖΟΝΟΣ ΕΛΛΗΝΙΣΜΟΥ Συγγραφή : Radic Radivoj Μετάφραση : Δασκαλάκη Φωτεινή Για παραπομπή : Radic Radivoj , "George Sholaris (Gennadios II Sholarios)", Εγκυκλοπαίδεια Μείζονος Ελληνισμού, Κωνσταντινούπολη URL: <http://www.ehw.gr/l.aspx?id=12579> Περίληψη : George (Gennadius) Scholares was a theologian and first patriarch of Constantinople during the Turkish occupation (1454-1456, 1463, 1464-1465). At first, he supported the union of the Churches and participated in the Synod of Florence (1439), but later he became a fervent opponent of the union. He mastered Latin language and respected Latin culture, especially Thomas Akinates. He was a great supporter of Aristotle. Άλλα Ονόματα Kourteses, Gennadius II Τόπος και Χρόνος Γέννησης Between 1400 and 1405, Constantinople Τόπος και Χρόνος Θανάτου 1472 or a little later, monastery of St. John Prodromos Κύρια Ιδιότητα Patriarch (January 6th 1454-1456, 1463, 1464-1465) 1. Family George Scholaris was born in Constantinople between 1400 and 1405. In some texts he is also mentioned as Kourteses, which might have been his mother’s last name.1 His parents originated from Thessaly and belonged to the middle class of Byzantine society. He received his education in the Byzantine capital, his teachers being Mark Eugenikos, John Chortasmenos and Joseph Bryennios. 2. Unionist and anti-unionist By 1438, Scholaris had already gained prestige: he was didaskalos, senator, and general judge of Byzantines (katholikos krites ton Romaion). He participated in the Synod of Ferrara and Florence in 1439, supporting the Union. He knew the Roman Church’s doctrine better than most of his contemporary Byzantines. What he actually believed was that the Union should come as a result of honest reconciliation, through mutual tolerance and faith, not as the outcome of Rome’s political terms and pressure.2 Some years later, circa 1443, Scholaris came out as a fervent opponent of the Union. -
The Psukhē in and Behind Clement of Alexandria's Paedagogus
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2016 Psukhai That Matter: The Psukhē in and Behind Clement of Alexandria’s Paedagogus Phillip Jay Webster University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Ancient History, Greek and Roman through Late Antiquity Commons, and the Religion Commons Recommended Citation Webster, Phillip Jay, "Psukhai That Matter: The Psukhē in and Behind Clement of Alexandria’s Paedagogus" (2016). Publicly Accessible Penn Dissertations. 2088. https://repository.upenn.edu/edissertations/2088 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/2088 For more information, please contact [email protected]. Psukhai That Matter: The Psukhē in and Behind Clement of Alexandria’s Paedagogus Abstract This dissertation aims to investigate the ideology and mechanics of the ancient soul’s materiality as witnessed in Clement of Alexandria’s late second- or early third-century work, the Paedagogus. I focus on four ways in which Clement refers to the soul: (1) as an entity in need of punishment and healing, (2) as vulnerable to substances and the activities of the body, (3) as made visible through the body’s appearance, and (4) as an internal moral-core. Through the lens of the Paedagogus, this dissertation introduces recent theoretical work on “materiality” and “the body,” especially as developed in gender studies, into the broad scholarly conversation about the ancient soul. In the process, it shows how Clement uses the interactions between the ancient soul and the ancient body in his attempt to produce and police Christian subjects. -
The Stromata, Or Miscellanies Book 1
584 THE STROMATA, OR MISCELLANIES BOOK 1 CHAPTER 1 PREFACE THE AUTHOR’S OBJECT THE UTILITY OF WRITTEN COMPOSITIONS [Wants the beginning ]..........that you may read them under your hand, and may be able to preserve them. Whether written compositions are not to be left behind at all; or if they are, by whom? And if the former, what need there is for written compositions? and if the latter, is the composition of them to be assigned to earnest men, or the opposite? It were certainly ridiculous for one to disapprove of the writing of earnest men, and approve of those, who are not such, engaging in the work of composition. Theopompus and Timaeus, who composed fables and slanders, and Epicurus the leader of atheism, and Hipponax and Archilochus, are to be allowed to write in their own shameful manner. But he who proclaims the truth is to be prevented from leaving behind him what is to benefit posterity. It is a good thing, I reckon, to leave to posterity good children. This is the case with children of our bodies. But words are the progeny of the soul. Hence we call those who have instructed us, fathers. Wisdom is a communicative and philanthropic thing. Accordingly, Solomon says, “My son, if thou receive the saying of my commandment, and hide it with thee, thine ear shall hear wisdom.” He points out that the word that is sown is hidden in the soul of the learner, as in the earth, and this is spiritual planting. Wherefore also he adds, “And thou shalt apply thine heart to understanding, and apply it for the admonition of thy son.” For soul, me thinks, joined with soul, and spirit with spirit, in the sowing of the word, will make that which is sown grow and germinate. -
Complete Abstracts
ABSTRACTS 51st Spring Symposium of Byzantine Studies under the auspices of the Society for the Promotion of Byzantine Studies THE POST-1204 BYZANTINE WORLD New Approaches and Novel Directions School of History, Classics & Archaeology The University of Edinburgh 13–15 April 2018 2 Abstracts Adashinskaya, Anna (Central European University, This way, the close following of the texts will help Budapest) one not only to trace the development of the female self during the Later Byzantium, but also to understand how Eloquence as a Gift: The Rhetoric of Piety in Dona- the inclusion of intimate and personal rhetoric into the tion Documents of Three Palaiologan Ladies formal documents enriched and transformed the pious Female patronage, especially in relation to Mt Athos, has acts of the monasteries’ endowments. become a favourite topic for researchers dealing with gender issues in Byzantine history (A.-M. Talbot, S. Ger- Akışık-Karakullukçu, Aslıhan (Bahçeşehir University) stel). However, inexplicably, the personages I am going to deal with have escaped the attention of scholarship (ex- Mehmed II’s Patria of Constantinople cept a short note by A. Laiou) dealing with authors/com- On the eve of 1453, Constantinople’s population was a missioners of literary works. By literary works, I mean fraction of what it had been in late antiquity or before here three lengthy deeds addressed to the Athonite mon- 1204. On the other hand, the late-antique and medieval asteries of Kutlumus (no. 18), Philotheou (Nouveaux Constantinopolitan monuments, constructed out of dura- documents, no. 6), and Xeropotamou (no. 30) by three ble stones, far outlived their builders and the social and educated ladies in 1338, 1376, and 1445, respectively.