Hieroglyphic Semantics in Late Antiquity

The primary aim of this thesis is the reconstruction of a development in the history of the philosophy of language, namely an understanding of hieroglyphic Egyptian as a language uniquely adapted to the purposes and concerns of late Platonist metaphysics. There are three main reasons for this particular focus. First, the primary interest of philological criticism has emphasized the apparent shortcomings of the classical hieroglyphic tradition in light of the success of the modern decipherment endeavour. Though the Greek authors recognize a number of philologically distinctive features, they are primarily interested in contrasting hieroglyphic and Greek semantics. The latter is capable of discursive elaboration of the sapiential content to which the former is non-discursively adapted. Second, the sole surviving, fully extant essay in the exegesis of Egyptian hieroglyphs, the Hieroglyphica of Horapollo can be situated within the broader philosophical project in which the Neoplatonic commentators were engaged. As such, it draws on elements of the distinct traditions of Greek reception of Egyptian wisdom, 4th/5th century pagan revivalism under Christian persecution, and late Platonist logico-metaphysical methodological principles. Third, the rationale for Neoplatonic use of allegorical interpretation as an exegetical tool is founded on the methodological principle of ‘analytic ascent’ from the phenomena depicted, through the concepts under which they fall, to their intelligible causes. These three stages in the ascent correspond to the three modes of expression of which, according to Greek exegetes, hieroglyphic Egyptian, as composites of material images and intelligible content, is capable. Horapollo’s Hieroglyphica, I argue, maintains a tripartite distinction between linguistic expressions, their meanings, and the objects or name-bearers which they depict and further aligns that distinction with three modes of hieroglyphic expression: representative, semantic, and symbolic. I conclude, therefore, that a procedure of analytic explanatory ascent from empirical observation through discursive reason to metaphysical or cosmological insights is employed in the exegesis of the sapiential content of the hieroglyphs of which it treats

Systematizing God\u27s Law: Rabbanite Jurisprudence In The Islamic World From The Tenth To The Thirteenth Centuries

This study examines the jurisprudential writings of medieval Rabbanites, Jews in the Islamic world who saw themselves as heirs to the talmudic tradition. Rabbanite Jews were the first to author systematic accounts of talmudic law, which they attempted to transform from an amorphous, dialectical, and discursive corpus into a structured, elegant, and logical system. In so doing, they sought to impose a coherent structure on their legal traditions that would be compatible with larger theological, philosophical, and epistemological ideas. By subjecting Rabbanite legal theory to diachronic and synchronic analysis, this dissertation demonstrates that Rabbanites were involved in a multilayered conversation that engaged their talmudic past, Rabbanite and non-Rabbanite coreligionists, and elements of the Islamic intellectual tradition that were most helpful for the explanation and reconsideration of their own tradition. While Rabbanite legal theory drew heavily on talmudic ideas, it was, at its core, profoundly contemporary, spurred by both Qaraite and Islamic legal theory, among many other factors. This study concentrates on Rabbanite thinking about two, frequently intertwined, topics: the nature and scope of extra-scriptural traditions, known as Oral Torah, and the methodology to be used in enumerating the 613 commandments, which, talmudic legend claims, were given to Moses at Sinai. Acknowledging earlier scholarship on these topics, this study presents a more holistic picture of Rabbanite legal theory. Particular attention is paid to the Judeo-Arabic writings of Moses Maimonides (1138-1204), the Rabbanite author who appears to have been most explicitly concerned with problems of legal theory. Other central figures include Saʿadya ben Joseph Gaon (882-942), Daniel ben Saʿadya ha-Bavli (fl. early thirteenth c.), and Abraham ben Moses Maimonides (1186-1237)

The ADB’s Story

‘The Australian Dictionary of Biography captures the life and times and culture of this country in an absolutely distinctive and irreplaceable way. It is the indispensable record of who we are, and of the characters who have made us what we are. I could not be prouder of ANU’s continuing role as custodian of this crucial part of our national legacy.’ Professor the Hon. Gareth Evans AC QC, Chancellor, The Australian National University ‘A mature nation needs a literary pantheon of inspiring and instructive life histories, a gallery of all the possibilities of being Australian. The Australian Dictionary of Biography responds to that vital need in our culture. It is a stunning collaborative achievement and I feel so proud that we have such an activity here in Australia—to a great extent it describes and defines Australia.’ Professor Fiona Stanley AC, Australian of the Year, 2003 ‘The Australian Dictionary of Biography is our greatest collective research project in the humanities and a national triumph. We have much to learn from it. The project is continuing to change as we mature nationally, with deeper understanding about the impacts of gender, race, environment, religion, education, language, culture, politics, region and war on what we are and what we may become.’ The Hon. Dr Barry Jones AO ‘Australia is very fortunate to have a national biographical dictionary that is democratic as well as distinguished, one that represents the rich variety of Australian culture. The Australian Dictionary of Biography gathers together the stories of people from all walks of life, from the outback to the city and from the bush to the parliament. It is a monument of scholarship—and it is for everyone.’ Dr Dawn Casey PSM ‘Few things are more illuminating than taking a random stroll through a volume of the Australian Dictionary of Biography—new insights into our greatest men and women, chance encounters with people whose exploits are all too often unpardonably overlooked. I first read the ADB with my mother, Coral Lansbury, who wrote four entries. One of her mentors, Bede Nairn, was a prodigious contributor. The Australian story is a story of Australians, no better told than in the ADB.’ The Hon. Malcolm Turnbull MP ‘I find it difficult to bring to mind more than a handful of comparable enterprises in the fields of biography, history, philology or the social sciences more broadly—anywhere in the world. The status and appeal of the Australian Dictionary of Biography do not lie only in its scale and size. They reside also in the meticulous research, the erudition and scholarship, and the sweat and possibly tears involved in the editorial and publishing process. Its constituent dramatis personae are an eclectic mix of the noble and the notorious, the famous and the largely unsung. The underlying theme of the mosaic is quite clear: nothing less than the making and remaking of Australia.’ Her Excellency Ms Penelope Wensley AC, Governor of Queenslan

Wyrażanie przymusu w języku staroangielskim

Celem niniejszej monografii jest charakterystyka przymusu wyrażanego przy pomocy czasowników dostępnych w tekstach staroangielskich. Zagadnienie to naturalnie wpisuje się w rozważania na temat modalności, jej semantycznej natury i urzeczywistnienia w języku. Punktem wyjścia jest lokalizacja przymusu w teoriach modalności, wyodrębnienie czasowników będących przedmiotem badań oraz sprecyzowanie miarodajnej metody pozwalającej na porównanie przymusu charakterystycznego dla każdego z czasowników. Pojęcie PRZYMUSU, a raczej szersze pojęcie KONIECZNOŚCI, którego PRZYMUS jest integralną częścią, staje się obok MOŻLIWOŚCI, fundamentem koncepcji modalności Lyons’a (1977). Wyodrębnienie PRZYMUSU w tym i innych ujęciach modalności sprowadza się do przyjrzenia się KONIECZNOŚCI NIEEPISTEMICZNEJ, która obejmuje KONIECZNOŚĆ ZEWNĘTRZNĄ, KONIECZNOŚĆ WEWNĘTRZNĄ a także POZWOLENIE/ZAKAZ. POZWOLENIE/ZAKAZ, choć formalnie przynależą do MOŻLIWOŚCI NIEEPISTEMICZNEJ, są także w centrum mojego zainteresowania dzięki pozostaniu w logicznej zależności z KONIECZNOŚCIĄ. Stojąc na stanowisku, iż KONIECZNOŚĆ, podobnie jak inne znaczenia modalne, realizują się przede wszystkim w znaczeniu czasowników, w dalszej części pracy koncentruję się na dwóch grupach czasowników staroangielskich: pięciu czasownikach pre-modalnych i jedenastu czasownikach leksykalnych. Znacznie większy nacisk położony jest na analizę znaczeń czasowników premodalnych, które, morfologicznie zaklasyfikowane jako czasowniki przeszło-teraźniejsze, są zalążkiem systemu modalnego w późniejszym angielskim w rozumieniu Palmera (2003). Przystępując do badań znaczeń wyodrębnionych czasowników, przyjmuję następujące założenie: znaczenia modalne tworzą zbiory nieostre (zob. Coates 1983), co oznacza, iż w danym przypadku znaczenie czasownika może mieć cechy desygnujące go bliżej centrum zbioru bądź bliżej peryferii zbioru. Centrum znaczenia KONIECZNOŚCI daje się określić poprzez zbiór cech, m in. siłę nacisku wywieranego przez antagonistę (źródło nacisku) na agonistę (osobę poddaną naciskowi) (zob. Taimy 2000), stopień subiektywności znaczenia, określenie czy w danym przypadku mamy do czynienia z kontekstem performatywnym czy też nie. Stosując powyższe parametry w części badawczej, dochodzę do wniosku, że system wyrażania przymusu przy pomocy czasowników pre-modalnych dopiero się wykształca. Spośród pięciu czasowników pre-modalnych, jedynie sceal ze względna konsekwencją używany jest performatywnie, subiektywnie, wyrażając znaczną siłę nacisku wygenerowaną przez antagonistę. Podobnie jak w przypadku pozostałych czasowników pre-modalnych, przykłady użycia sceal ze znaczeniem KONIECZNOŚCI ZEWNĘTRZENEJ tworzą kontinuum rozciągające się od centrum do peryferii. Dwa czasowniki, agan i mat wykazują cechy świadczące o początkowym etapie funkcjonowania ze znaczeniem KONIECZNOŚCI ZEWNĘTRZENEJ. sporadycznie pojawiają się w kontekstach performatywnych i w zależności od konkretnego przypadku, wykazują znaczne wahania pomiędzy słabszą a mocniejszą siłą nacisku. Podstawową różnicą w użyciu czasowników pre-modalnych i leksykalnych jest większa precyzja KONIECZNOŚCI czasowników leksykalnych, które również częściej wyrażają KONIECZNOŚĆ narzuconą przez zindywidualizowanego raczej niż zinstytucjonalizowanego antagonistę. Część badawcza niniejszej pracy opiera się na badaniu tekstów staroangielskich zebranych w korpusach elektronicznych. Wykorzystane zostały dwa różne korpusy tekstów: The Old English Part of the Helsinki Corpus i The Dictionary of Old English Corpus

Aspects of cultural relativity within Lebor Gabála Érenn

Within this thesis I propose to conduct an investigation into the Lebor Gabála Érenn (LGÉ) from a primarily anthropological standpoint. In the course of my investigation I plan on accomplishing three tasks. The first is to establish what can be said about the status of LGÉ and the reasons why it was preserved. This will include an appraisal of previous scholarship on the subject. The second, and by definition the core task. is to illustrate and discuss the cultural relevance (as defined in the Definitions section above) of certain elements within LGÉ as it may have existed for a continuing community: the 'users' of LGÉ during the period of its formation and evolution. The third task, building on the second, is to take thus identified as culturally relevant on the basis of their behaviour in LGÉ, and subject them to a cross -cultural comparison. The creation myths of the Navajo Nation have been selected for this comparison. The purpose of this comparison will be to provide a measure of control over our selection and deployment of cultural indicators, and to enable us to approach the question of culture- specific versus universal elements at this level of inquiry

Philo of Alexandria

This volume, prepared with the collaboration of the International Philo Bibliography Project, is the third in a series of annotated bibliographies on the Jewish exegete and philosopher Philo of Alexandria. It contains a listing of all scholarly writings on Philo for the period 1997 to 2006. Readership: The book will be of interest for scholars working in the areas of classicial studies, ancient philosophy Jewish studies, New Testament and Early Church. As a valuable bibliographical resource it will be an essential purchase for all libraries serving scholars in these areas

Truth and knowledge in Rabelais's 'Pantagruel' and 'Gargantua'

The basic contentions of Truth and knowledge in Rabelais's "Pantagruel" and "Gargantua” are, first, that the theme of truth and knowledge underlies, unifies and gives meaning to all the disparate episodes of Books I and II and, second, that Rabelais went to great lengths to communicate his ideas on the theme of cognition in as tangible a way as possible to his general readers. This thesis is, thus, in effect, an attempt to restore the "incompatible" elements of ‘Pantagruel’ and ‘Gargantua’ to a status of equality. I hope to demonstrate that they are all interlocking and indispensible parts of a fictional pattern by means of which Rabelais stimulated his readers into exploring two broad areas of thought (the first mainly in ‘Pantagruel’, the second principally in ‘Gargantua’, though they overlap) basic to his conception of truth and knowledge. Unless it is derived from empirical information, from primary sources, knowledge is invalid. Second-hand, received "knowledge" -- no matter how impressive-looking, plausible or authoritative -- cannot be trusted to lead to the truth. One's senses are the foundation on which cognition is constructed. Omniscience and hence absolute truth are fatuous concepts. Their monolithic perfection is only tenable when critical reason and individual judgement are suppressed. They are ultimately -- in those who profess them -- the offspring of self-love. Partial knowledge and relative truth are, however, accessible to the individual who exercises his critical reason (which means unbiased by "philautie") on the raw material of first-hand information. This implies the mutual co-existence and compatibility of many relative truths —for the divergence in judgement stems from the infinite variety of temperament. For Rabelais the absolute, unilateral assertion does net do justice to the multifariousness of reality. To it he opposes a philosophy of duality : by operating a reconciliation or fusion of opposing but relatively true viewpoints -- thus transcending the purely individual judgement -- Rabelais attempts to arrive at a closer approximation to Truth

The Humor of Skepticism: Therapeutic Laughter in Early Modern Literature.

“The Humor of Skepticism: Therapeutic Laughter in Early Modern Literature” examines how laughter becomes integral to both medical and philosophical conceptions of therapy beginning in mid-sixteenth century France and concluding in the early English Restoration. By foregrounding the therapeutic function of laughter in poetry and prose works of the period, this study argues that early modern thinkers appropriate and ultimately transform the ancient ideal of tranquility or “ataraxia.” Bridging work on the cultural history of the emotions and classical reception, “The Humor of Skepticism” provides new grounds for theorizing early modern affect and epistemology together. Whether laughter helps to regulate the fluctuations of the Galenic humoral body or to ease the perturbations of the soul, it furnishes an imperative to cultivate the self, to interrogate the terms and limits of political engagement, and to renegotiate the role of pleasure in everyday life. Chapter one locates laughter at the heart of a distinctly early modern skeptical tradition by reading the playful preface to Henri Estienne’s influential translation of the “Outlines of Pyrrhonism” alongside Michel de Montaigne’s “Essays.” Chapters two and three develop the medical and spiritual dimensions of therapeutic laughter by turning respectively to Robert Burton’s “The Anatomy of Melancholy” and a variety of works by John Donne including “The Courtier’s Library,” “Elegy XIX,” “Satire III,” and select sermons. The final chapter considers the role of therapeutic laughter in Lucy Hutchinson’s translation of “De rerum natura” and contrasts the larger impact of Lucretius on her “Order and Disorder” with Milton’s “Paradise Lost.” Although early modern skepticism has primarily been associated with tragedy, melancholy, and narratives of crisis, this study directs critical attention toward a wider spectrum of emotions including mirth, cheerfulness, and joy. Unlike dominant Christian and Neo-stoic models of emotional management, therapeutic laughter seeks not to control or inhibit the self, but to reconcile its physical and spiritual dimensions. While contemporary theorists have debated laughter’s capacity to resist power or critique ideology, “The Humor of Skepticism” suggests that early modern laughter is often more ethical in nature, tending toward what Michel Foucault has called freedom rather than liberation.PhDComparative LiteratureUniversity of Michigan, Horace H. Rackham School of Graduate Studieshttp://deepblue.lib.umich.edu/bitstream/2027.42/120732/1/cmerick_1.pd

Church and society in the eleventh and twelfth centuries : eastern influence on western monasticism - the case of Stephen of Muret

SIGLEAvailable from British Library Document Supply Centre- DSC:D65128/86 / BLDSC - British Library Document Supply CentreGBUnited Kingdo