This a general account of the school of Mo-tzu, its social basis as a movement of craftsmen, its isolated place in the Chinese tradition, and the nature of its later contributions to logic, ethics, and science. It assesses the relation of Mohist thinking to the structure of the Chinese language, and grapples with the textual dynamics of later Mohist writings, particularly in regard to grammar and style, technical terminology, the use and significance of stock examples, and overall organization. Includes edited (...) and annotated Chinese text with an English translation and commentary, a glossary, and a photographic reproduction of the unemended text from the Taoist Patrology. (shrink)

This article aims to make public part of the research on the concept of ‘light’ in the theological and, above all, liturgical tradition of the Greek Orthodox Church, based on its representation of the concept of ‘hypostasis’. Taking as a point of departure the interpretation of the expression ‘light of light’ [φῶς ἐκ φωτός (phôs ek phōtos)] of the text of the Niceno-Constantinopolitan Symbol, the article presents a proposal for the interpretation of the concept of ‘representation’ for this specific case, (...) based on the idea of apomímesis, and applies this concept to a reading of the place of ‘light’ in the Holy Scripture, in the Patrology and in the Greek Eastern Liturgies. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 42.1 (2004) 100-101 [Access article in PDF] Kathy Eden. Friends Hold All Things in Common: Tradition, Intellectual Property, and the Adages of Erasmus. New Haven, CT: Yale University Press, 2001. Pp. ix + 194. Cloth, $35.00. When Erasmus returned from England to the continent in 1500 almost all his money was confiscated before he embarked, although his patron, Lord Mountjoy, had assured him (...) that customs regulations applied only to English currency. Upon his arrival in Paris—poor as a church mouse and feeling rather unwell—he immediately set out writing a new gift for his patron, lest Mountjoy would assume that the humanist was angry with him. A few days later Erasmus had gathered a modest collection of 818 proverbs or adagia, a "treasury or storehouse of the accumulated wealth of classical antiquity collected for common use and thus one of his principal contributions to a cultural program for cooperation," as Kathy Eden defines them (4); not a material but an intellectual wealth, a wisdom transmitted throughout generations and civilizations in the form of proverbs.This Adagiorum Collectanea became a bestseller because it provided both humanists and careerists with numerous bon mots to embellish their (Latin) style and to enhance their arguments. During his first visit to Italy Erasmus spent a few months in the household of the famous humanist and printer Aldus Manutius in Venice. This resulted in a reissue in [End Page 100] 1508 of what was now entitled Adagiorum chiliades, since the collection had been expounded to 3260 proverbs. It opened with 'Friends hold all things in common', an ancient wisdom acknowledging the commonality between friendship and property. Eight more official editions came from the press with an ever-increasing number of adagia, up to 4151 in the final edition, published as volume two of the collected works (Basle: Froben, 1536). Erasmus kept also enlarging the entries themselves, some of them becoming small essays—for instance, the famous Festina lente (Adag. II i 1) or the equally well-known Dulce bellum inexpertis (Adag. IV i 1)—which were even republished separately.In her introduction to Friends Hold All Things in Common Kathy Eden gives a quick survey of the genesis of the Adagia referring her readers for further information to more specific studies on the topic. In keeping with the opening adage she focuses on the ancient philosophical tradition that Erasmus claims as his intellectual inheritance from the past, a tradition rooted in the legal transfer of property. The humanist inherits his understanding of both friendship and property from an ancient philosophical tradition going back to Pythagoras and Plato, as well as Aristotle and Cicero. This pagan tradition is confronted and linked with the concepts of early-Christian writers, such as Tertullian, Origen, Jerome, Basil and Augustine. Not only is there a similarity between some ideas of pagan philosophers and Christian thinkers; they can even be a source of inspiration to pious living. The publication of the Adages also reflected changing attitudes and practices concerning property: thanks to the press of Manutius in Venice (and later of Frobenius in Basle), an increasing number of people was able to appropriate the heritage of classical wisdom, which had hitherto been the intellectual property of only very few. It was precisely in Venice, around the transition from the fifteenth to the sixteenth century, that the first laws regarding intellectual property—be it copyright of the author or protection of the printer's efforts—began to make an occurrence.The author proves to be well-read in both classical, biblical and patrologic sources—I particularly appreciated her combinations and confrontations of pagan and Christian sources. Of course, she is thoroughly familiar with Erasmus's Adagia, too, with an occasional excursion towards his other pedagogical treatises, such as the Antibarbarus, the Enchiridion or the Paraclesis, an adhortation to study Christian philosophy.Friends Hold All Things in Common is a carefully edited publication with hardly any noticeable language or printing errors. As a classicist I feel slightly disappointed... (shrink)

The article examines an 'hermeneutical revival' of Augustine, that is, the philosophical significance of the historical and methodological influence of St. Augustine on Martin Heidegger's Sein und Zeit, and how this is becoming increasingly more evident in the contribution of scholars of phenomenology and patrology to this discussion, especially since 1993.

This a general account of the school of Mo-tzu, its social basis as a movement of craftsmen, its isolated place in the Chinese tradition, and the nature of its later contributions to logic, ethics, and science. It assesses the relation of Mohist thinking to the structure of the Chinese language, and grapples with the textual dynamics of later Mohist writings, particularly in regard to grammar and style, technical terminology, the use and significance of stock examples, and overall organization. Includes edited (...) and annotated Chinese text with an English translation and commentary, a glossary, and a photographic reproduction of the unemended text from the Taoist Patrology. (shrink)

The article highlights the features of Candidate Degree works of the Kyiv Theological Academy students of the 19th – the beginning of the 20th centuries as the most important element of their educational and scientific training. Based on a wide range of primary sources, the author refutes the false identification of works for obtaining of the degree of Candidate of Theology, written in the Orthodox theological academies of the Russian Empire, with the modern Candidate dissertations. Considering these works as qualifying (...) works for obtaining an academic degree of Candidate of Theology that are of similar status as the modern diploma works of higher education institution students, the author argues that such an approach does not diminish their importance and their great source potential in the study of scholarly work of the Orthodox theological academies of the 19th – early 20th centuries. Based on the example of the Kyiv Theological Academy, the article reveals the important role of independent research work of the students, their mastering of skills of academic reading and writing in creating Candidate Degree works of quality; explains the procedural moments associated with their preparation, review, and evaluation. Based on the preserved manuscripts of Candidate Degree works of the Kyiv Theological Academy students, the paper outlines their subjects related to Bible Studies, Patrology, Dogmatic, Comparative, Moral, Pastoral Theology, Liturgy, and Homiletics, which are considered chiefly on historical material. The author stresses the particular popularity of the studies in History of the Church at the Kyiv Theological Academy, as well as other theological academies, particularly the study of history of the Orthodox Church and its hierarchy in so-called Southewestern Krai of the Russian Empire, as well as the history of the Kyiv Theological Academy of the 17th – 19th centuries. The article clarifies that contrary to the requirements of the Most Holy Synod to offer and choose the topics of exclusively theological nature for the qualification works, The Kyiv Theological Academy found the opportunity to realize the interest of students in other humanities – first of all, philosophy, the evidence of which is more than one hundred remaining manuscripts of Candidate Degree works on philosophical issues. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 42.1 (2004) 100-101 [Access article in PDF] Kathy Eden. Friends Hold All Things in Common: Tradition, Intellectual Property, and the Adages of Erasmus. New Haven, CT: Yale University Press, 2001. Pp. ix + 194. Cloth, $35.00. When Erasmus returned from England to the continent in 1500 almost all his money was confiscated before he embarked, although his patron, Lord Mountjoy, had assured him (...) that customs regulations applied only to English currency. Upon his arrival in Paris—poor as a church mouse and feeling rather unwell—he immediately set out writing a new gift for his patron, lest Mountjoy would assume that the humanist was angry with him. A few days later Erasmus had gathered a modest collection of 818 proverbs or adagia, a "treasury or storehouse of the accumulated wealth of classical antiquity collected for common use and thus one of his principal contributions to a cultural program for cooperation," as Kathy Eden defines them (4); not a material but an intellectual wealth, a wisdom transmitted throughout generations and civilizations in the form of proverbs.This Adagiorum Collectanea became a bestseller because it provided both humanists and careerists with numerous bon mots to embellish their (Latin) style and to enhance their arguments. During his first visit to Italy Erasmus spent a few months in the household of the famous humanist and printer Aldus Manutius in Venice. This resulted in a reissue in [End Page 100] 1508 of what was now entitled Adagiorum chiliades, since the collection had been expounded to 3260 proverbs. It opened with 'Friends hold all things in common', an ancient wisdom acknowledging the commonality between friendship and property. Eight more official editions came from the press with an ever-increasing number of adagia, up to 4151 in the final edition, published as volume two of the collected works (Basle: Froben, 1536). Erasmus kept also enlarging the entries themselves, some of them becoming small essays—for instance, the famous Festina lente (Adag. II i 1) or the equally well-known Dulce bellum inexpertis (Adag. IV i 1)—which were even republished separately.In her introduction to Friends Hold All Things in Common Kathy Eden gives a quick survey of the genesis of the Adagia referring her readers for further information to more specific studies on the topic. In keeping with the opening adage she focuses on the ancient philosophical tradition that Erasmus claims as his intellectual inheritance from the past, a tradition rooted in the legal transfer of property. The humanist inherits his understanding of both friendship and property from an ancient philosophical tradition going back to Pythagoras and Plato, as well as Aristotle and Cicero. This pagan tradition is confronted and linked with the concepts of early-Christian writers, such as Tertullian, Origen, Jerome, Basil and Augustine. Not only is there a similarity between some ideas of pagan philosophers and Christian thinkers; they can even be a source of inspiration to pious living. The publication of the Adages also reflected changing attitudes and practices concerning property: thanks to the press of Manutius in Venice (and later of Frobenius in Basle), an increasing number of people was able to appropriate the heritage of classical wisdom, which had hitherto been the intellectual property of only very few. It was precisely in Venice, around the transition from the fifteenth to the sixteenth century, that the first laws regarding intellectual property—be it copyright of the author or protection of the printer's efforts—began to make an occurrence.The author proves to be well-read in both classical, biblical and patrologic sources—I particularly appreciated her combinations and confrontations of pagan and Christian sources. Of course, she is thoroughly familiar with Erasmus's Adagia, too, with an occasional excursion towards his other pedagogical treatises, such as the Antibarbarus, the Enchiridion or the Paraclesis, an adhortation to study Christian philosophy.Friends Hold All Things in Common is a carefully edited publication with hardly any noticeable language or printing errors. As a classicist I feel slightly disappointed... (shrink)

Among the elements which have gradually been complicating the countless representations of the Virgin Mary throughout history, this paper seeks to highlight and interpret conceptually one of special doctrinal significance in some Marian images during the fourteenth and fifteenth centuries: the temple, in whose interior some artists place some actual or symbolic episodes of Mary, from her birth or her Annunciation to the Sacra Conversazione, to give a few examples. Even though at first sight it looks as a mere scenographic (...) or ornamental ingredient, without iconographic value, this precise shape of temple reveals in fact some profound Mariological and Christological meanings. In that order of ideas, this essay is based on a double methodological strategy: first and foremost, to analyze some Marian images which include in the aforementioned period the shape of a temple, in order to see what kind of role such a religious building plays in them; secondly, to discover the relevant keys for interpreting such images, by analyzing some specific texts of the Church Fathers and medieval theologians who identify with Mary the figure of the «temple of God». For this reason, after a brief introduction to the problem, the present study is structured into three main parts inextricably intertwined: in the first we comparatively analyze twelve Marian paintings of the fourteenth and fifteenth centuries in which the Virgin appears inside a temple; in the second we explain the many exegesis that, in a consistent and strong patristic and theological tradition, identify the analogy of the templum Dei directly with the Virgin Mary, or indirectly with the Christ’s human body conceived in her womb; on the basis of this double analysis of images and exegetical writings, the third part of the paper states as a synthetic conclusion that the artistic representation of a temple or a church building in some Marian images of this period offers a compelling plastic metaphor of Mary and, ultimately, of her virginal divine motherhood. (shrink)

“Dos se quedan allí: la miserable y la misericordia” es una de las frases más conocidas de las obras de san Agustín y que más se emplean en homilías para hablar de la misericordia. En este texto nos proponemos analizar el concepto de misericordia en san Agustín siguiendo su comentario al evangelio de san Juan sobre el encuentro entre la adúltera y el Señor. Para sistematizar el pensamiento agustiniano, repasaremos el triple juicio en este pasaje bíblico: el juicio de los (...) fariseos, el juicio de Jesucristo y el juicio de la propia rea. (shrink)