Inductive Definition and Domain Theoretic Properties of Fully Abstract

A construction of fully abstract typed models for PCF and PCF^+ (i.e., PCF + "parallel conditional function"), respectively, is presented. It is based on general notions of sequential computational strategies and wittingly consistent non-deterministic strategies introduced by the author in the seventies. Although these notions of strategies are old, the definition of the fully abstract models is new, in that it is given level-by-level in the finite type hierarchy. To prove full abstraction and non-dcpo domain theoretic properties of these models, a theory of computational strategies is developed. This is also an alternative and, in a sense, an analogue to the later game strategy semantics approaches of Abramsky, Jagadeesan, and Malacaria; Hyland and Ong; and Nickau. In both cases of PCF and PCF^+ there are definable universal (surjective) functionals from numerical functions to any given type, respectively, which also makes each of these models unique up to isomorphism. Although such models are non-omega-complete and therefore not continuous in the traditional terminology, they are also proved to be sequentially complete (a weakened form of omega-completeness), "naturally" continuous (with respect to existing directed "pointwise", or "natural" lubs) and also "naturally" omega-algebraic and "naturally" bounded complete -- appropriate generalisation of the ordinary notions of domain theory to the case of non-dcpos.Comment: 50 page

Päikesekuninga kontseptsiooni tekkest ja arengust Anatoolias II eelkristlikul aastatuhandel

The concept of sun king was widely spread in ancient cultures, for example in Peru (among the Incas), India, and the Ancient Middle East already in the 2nd and 3rd millennium BC. In Ancient Egypt the perception of Pharaoh as the son of Ra and the sun king formed in the Old Kingdom by the middle of the 3rd millennium BC. The king was identified with the sun already by Hittites, Babylonians, and Assyrians in the 2nd millennium BC. Among the Hittites, ‘My Sun’, which could be interpreted also as ‘Majesty’, became the most popular royal title. The first Assyrian ruler to adopt the epithet ‘the Sun God of All People’ was the despotic Tukulti-Ninurta I (1244–1208). Until now, some scholars have argued that the concept of sun kind emerged in Mesopotamia and Anatolia under the influence of Egypt. This argument, however, has little ground because it is not likely, at least there is no record of it, that Egypt had contacts with Mesopotamia and Anatolia prior to the 3rd millennium BC, and by the 2nd millennium the contacts had been established but the influence of Egypt on Anatolia was rather limited. At the same time, the influence of Mesopotamia and the local Hattians, who had occupied Anatolia before the coming of Hittites, on the Hittite ideology was remarkable. Several concepts connected to Hittite royalty have been borrowed from Mesopotamia, and from Hattians. There is circumstantial evidence that the concept of sun king may have emerged at the end of the 3rd millennium BC in Sumer and Akkad, and from there spread to Anatolia. It cannot be ruled out, though, that the phenomenon may have emerged spontaneously and developed independently without major external influences

Kuningas Šulgi laul: mõned märkused Uus-Sumeri kuninga Šulgi (2093–2046) kuningavõimu ideoloogia kohta

Vladimir Sazonov, The Song of Sulgi: Some Remarks Concerning the Royal Ideology of the Neo-Sumerian King Sulgi (2093-2046 BC)This paper concentrates on the complicated question of the deification of the Neo-Sumerian king Sulgi (2093-2046 BC), the second ruler of the III Dynasty of Ur (2112-2004 BC). The founder of this III Dynasty of Ur and Neo-Sumerian kingdom, with the capital in the important Sumerian political and religious centre Ur, was the Sumerian general Ur-Namma (2112-2094). During the rule of his son Sulgi, the Neo-Sumerian kingdom became a strong and powerful state, which had probably achieved the hegemony over whole Mesopotamia and over some important city-states in Elam (located in Southern-East Iran).Nevertheless, Sulgi was not the first deified king in Mesopotamia. The first deified king attested in the archaeological sources (royal inscriptions, seal expressions and Stele of NarSm-Su’en) was NarAm-Su’en of Akkad (2254-2218 BC). Some years later, after death of NarQm-Su’ens (ca 2218), his son SarkalisarrI (2217-2193 BC) no longer claimed divinity for himself.Sulgi restored the cult of the deified kings in Mesopotamia. This event took place evidently in the first half of the reign-period of the king Sulgi. There were composed many royal hymns in his honour, in which he was praised as a hero and deity in his own country. He was called „divine Sulgi” and „God of all young men” etc. in inscriptions and other texts. However, in this paper we do not concentrate on all aspects of the deification of Sulgi, but on some issues, like the royal titles and epithets concerning the deification of Sulgi, and on the composition of „Song of Sulgi”. We know that after Sulgi’s death (ca 2046 BC) the following rulers in Sumer had a divine status: Sulgi’s Son Amar-Su’en, then Su-Su’en, Ibbi-Su’en. Later also all kings of the I1* Dynasty of Isin since Isbi-Erra (2017-1985 BC) were deified

Universalistic Ambitions, Deification and Claims of divine Origin of Mesopotamian Rulers: the Lagaš II Dynasty

No doubt, the concept of universalistic claims and assertions for divine origin by the Mesopotamian rulers can be traced back to Early Dynastic Lagaš (25th–24th centuries BC). After Early Dynastic Lagaš was conquered by Sargon of Akkad, the new possibility for universalistic claims and assertions for divine origin for the rulers of Lagaš opened again after fall of the Empireof Akkad (c. 2154 BC), when the city-state of Lagaš became independent. Rulers of II Dynasty of Lagaš (Ur-Bau, Gudea) re-introduced the idea of the divine origin of a ruler and this idea of divine origin of a ruler culminated during the reign of Gudea (22nd century BC), who was the most significant and powerful ruler of II Dynasty Lagaš. Gudea claimed not only divine origin for himself, he also proclaimed that he was the sun-god Utu of his people who roseover his own city and he re-introduced universalistic expressions and epithets for his gods, which were used in Lagaš first in the times of Early Dynastic period by E-anatum and some of his successors. It seems that Gudea was the first ruler in the Sumero-Akkadian world who introduced the idea of solar kingship, promoted the new concept that a king is a “sun-god”, a phenomenon which was later used by several kings of Ur III Dynasty (2112–2004 BC) like Šulgi and Amar-Su’ena, and then later by several Assyrian and Babylonian kings of II-I millennia

Mõningad märkused neetud Akkadi kuninga karistamise legendide kohta

Some Remarks Concerning The Legends About Punishing Damned Akkadian KingThe importance of Akkadian kings for the whole mankind in political history, and especially in establishing and evolution of royal ideology and state administration, is very significant. The imperial system, which was founded by Akkadian kings, was followed by many Ancient Near Eastern monarchies and states like Neo-Sumerian kingdom, Babylonia, Assyria, Persia, Hittite empire etc.Sargon I (24,h century BCE), the legendary founder of the Akkadian Empire, and also his grandson Naram-Su’en (23rd century BCE) became very popular and famous people in the ancient Near Eastern literature, first of all in the Sumerian and Akkadian legends and chronicles, which were later translated into other ancient oriental languages like Hittite or Hurrian. The famous legend „The King of Battle“ (sar tamhari), which was written in the Akkadian language, tells us about the military campaign of Sargon I in Anatolia against the state of Purushanda.If Sargon I was mostly represented and described in literary works as „a positive king“, as the „chosen one of Goddess Istar“ and „a favourite of Enlil and other great gods of Sumer and Akkad, as legitimate shepherd and viceregent of gods on the Earth” (with one exception in „Chronicle of Weidner“, where Sargon was represented as a negative personality), then his grandson - also a great conqueror king Naram-Su’en was in almost all cases described and showed as a very negative person, a wrongful and unrighteous king, who had overcome restrictions of god, being very insolent and having destroyed and befouled the main sanctuary of the main god Enlil. For that reason he and his city Agade and also the Akkadian king were punished and damned to eternity. Literary works such as „The Curse of Agade“, „The Tenth Battle“ etc. can be observed as didactical lessons, which purpose lies in showing for the future rulers what may happen to a king if he is very insolent and conflicted with priesthood and gods

Introduction : [Special issue: Complex Genealogies in the Ancient World]

Non peer reviewe

THE BACKGROUND AND ANATOMY OF RUSSIAN MILITARY AGGRESSION IN UKRAINE

The current volume entitled “The Background and Anatomy of Russian Aggression” is the first volume of the announced series “Putin’s war in Ukraine” which will discuss issues and topics related to Putin and Russian military aggression in Ukraine, especially focusing on the background of this large-scale war which Russia launched on 24 February 2022. However, the Russian war against Ukraine started back in 2014 (annexing Crimea and creating the terrorist quasi-states the Donetsk People’s Republic and the Lugansk People’s Republic in the Donbass region).1 No war has been this large, caused this much destruction or forced this many people to live as refugees since 1945, after the Second World War ended in Europe.   &nbsp

Complex Genealogies in Mesopotamia: From Mesilim to Tukultī-Ninurta I

Peer reviewe