Leccionarios de los Evangelios árabes en el Sinaí

Recent studies grouping Arabic Gospel manuscripts into families by Valentin (2003) and Kashouh (2012) have excluded lectionaries. This restriction in scope is understandable but it means that the use of these translations in Arabic Christian worship remains to be explored. A full study of all the surviving Arabic Gospel lectionaries is clearly desirable. This study seeks to provide a small step in that direction by grouping the Arabic Gospel lectionaries currently held at St. Catherine’s monastery at Sinai into their own families according to their types and textual affinities. Twelve distinct families are distinguished and in many instances their sources from families of continuous-text Arabic Gospel manuscripts are identified.Estudios recientes de Valentin (2003) y Kashouh (2012) han agrupado los manuscritos árabes de los Evangelios por familias pero han excluido los leccionarios. Esta restricción en contexto puede entenderse pero significa que el uso de estas traducciones en el culto árabe cristiano deben ser exploradas. Resulta necesario un estudio completo de todos los leccionarios árabe de los Evangelios. Este estudio pretende ser un pequeño paso en esa dirección para agrupar los leccionarios árabes de los Evangelios conservados en el monasterio de Santa Catalina del Sinaí en sus propias familias de acuerdo a su tipología textual y afinidad. Se han determinado doce familias diferentes y, en muchos casos, sus fuentes son familias de textos manuscritos continuos de los Evangelios en árabe que han sido identificadas

British policy and the Franco-American alliance of 1778

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Episteme and Doxa: Some Reflections on Eleatic and Heraclitean Themes in Plato

I point out some unnoticed features of the interrelationships between episteme and doxa which help to explain some difficult texts and which I take to be archai for their definitive accounts. Much turns on how \u27is\u27 is to be understood, and whether or not it can be said to have different senses

The \u27Third Man Argument\u27 and the Text of the Parmenides

I attempt to show that the \u27Large\u27 argument of Parmenides 132 must be understood as part of the attempt to clarify Socrates\u27 response to Zeno. The threat to that response is to the requirement that each form be one and not many. But it is also a threat to the very idea of having a share of a form. In context, the argument is underbrush clearing, getting an unworkable idea out of the way

Problem structuring, wrong-problem problems and metagovernance as the strategic management of intractable positions:The case of the EU GM Crop Regulatory Framework controversy

Analyses of ‘wicked problems’ often lead to recommendations for collaborative governance as a metagovernance solution. The case of deadlocked European Union genetically modified crop authorization processes offers a good example. However, the stalemate is not the result of the inherent ‘wickedness’ of the problem posed by the risk of genetic modification technology applied to agricultural production of food and feed. Rather, the policy lock-in results from the structure and dynamics of the policy network. Rigid interactions between the same institutionalized policy actors sustain instigation and power games interlaced with question–answer or probing games that jointly reproduce a clash between differently structured problems over and over again. This has created a typical wrong-problem problem situation: the EC imposing ‘safety’ and ‘consumer choice’ of GM crops as a structured problem on member states, business interests and anti-GM NGOs that, for different reasons, saw the cultivation of GM crops as an uncertain and normatively conflicted activity. Neither of the issue network’s opposing discourses and advocacy coalitions gained sufficient political power to bring their preferred problem structuring journeys to closure. Critical reflection on practices of problem structuring suggest scepticism about collaborative meta-governance and stakeholder dialogues as solutions to deal with wickedness. Instead, we argue that the European Commission’s recent coping strategy constitutes incomplete but intelligent management of relational distances in regard to a complex problem.</p

Marketing Opportunities for Organic and Non-GMO Crops

According to the USDA Economic Research Service, Iowa ranks fifth in the U.S. in terms of organic production acres (USDA-ERS, 2004). The U.S. organic industry continues to grow at a rate of 20% annually (OTA, 2004) and is currently a $13 billion industry. Projected growth puts U.S. organic sales at$20 billion by 2006. There were approximately 100,000 acres of organic production reported to the Iowa Department of Agriculture and Land Stewardship (IDALS, 2003). This figure reflects only acreage reported by those farmers who returned their survey; thus, more acres are believed to go unreported. This increase in organic acreage represents a four-fold increase since 1993. The organic industry is a consumer-driven market based on consumers\u27 belief that organic products are safer for human consumption and beneficial to the environment (Bourne, 1999). Researchers have found 52% more conventional produce on U.S. supermarket shelves containing pesticide residues compared with the organic produce (Consumers Union, 1999). What is driving the growth of organic products in the European Union and Asia is a uniform dislike of genetically-modified organisms (GMOs) in food (OTA, 2004). The National Organic Program of the USDA Agricultural Marketing Service developed national organic standards starting in October 2002 (USDA-AMS, 2004). Certified organic producers are required to undergo third-party certification prior to reaping the premium price of organic products. Certification will verify that synthetic chemicals, including GMO seeds, have not been used for a minimum of 36 months prior to harvest

Arabic Gospel Lectionaries at Sinai

Recent studies grouping Arabic Gospel manuscripts into families by Valentin (2003) and Kashouh (2012) have excluded lectionaries. This restriction in scope is understandable but it means that the use of these translations in Arabic Christian worship remains to be explored. A full study of all the surviving Arabic Gospel lectionaries is clearly desirable. This study seeks to provide a small step in that direction by grouping the Arabic Gospel lectionaries currently held at St. Catherine’s monastery at Sinai into their own families according to their types and textual affinities. Twelve distinct families are distinguished and in many instances their sources from families of continuous-text Arabic Gospel manuscripts are identified