Presents an analogue of the Preface Paradox for intention, and discusses possible implications for the philosophy of action.

(1984). A CALENDAR FOR THE MESSIANIC AGE A CONCEPT OF HENDRIK NICLAES, FOUNDER OF THE HOUSE OF LOVE / A Calendar for the Messianic Age, a concept of Hendrik Niclaes, Founder of The House of Love. Bijdragen: Vol. 45, No. 3, pp. 276-294.

A large class of problems deals with temporal data. Identifying temporal patterns in these datasets is a natural as well as an important task. In recent times, researchers have reported an algorithm for finding calendar-based periodic pattern in time-stamped data without considering the purchased quantities of the items. However, most of the real-life databases are nonbinary, and therefore, exploring various calendar-based patterns with their purchased quantities may discover information useful to improve the quality of business decisions. In this article, a (...) technique is proposed to extract calendar-based periodic patterns from nonbinary transactions. In this connection, the concept of certainty factor has been introduced by incorporating transaction frequency for overlapped intervals. Algorithms have been designed to mine frequent itemsets along with intervals and quantity. In addition to that, we have designed an algorithm to find the periodicity of the pattern. The algorithm is tested with real-life data, and the results are given. (shrink)

This essay explores the astronomical works of Pierre de Lille, a little-known French participant in the debates on calendar reform during the Fifth Lateran Council (1512–1517). It argues that astrological ideas coupled with eschatological beliefs motivated his astronomical propositions to reform the Julian calendar. De Lille conceived the calendar solar year as a unit of a great cosmic year spanning 7,153 years, the duration that he assigned to the now-obsolete theory of the motion of trepidation of the eighth sphere. Although (...) his use of this astronomical model for astrological speculations about world chronology was not new, de Lille gave an original and bold reply to Pico della Mirandola’s devastating critique of astrology. The astronomical model and its astrological implications were eventually contested at the court and in academia in France, but the alliance of chronology, astrology, and apocalypticism was to play a major role during the second half of the sixteenth century in Lutheran thought. (shrink)

Summary Since its definition at the council of Nicea the date of Easter had been calculated on a cyclical basis. The Easter formula publicized by C. F. Gauss in 1800 has neither achieved recognition with the chronologists nor with the officials of the papal curia, responsible for the fixing of Easter. In the paper being presented here the elements of medieval computus are transformed on an arithmetical basis and from this a formula for the fixing of Easter is developed. With (...) the help of these two components it is possible to calculate the Julian as well as the Gregorian dates of Easter and, in addition the calendar of any given year. The formula for the date of Easter being submitted here can be traced back exclusively to the elements of the medieval computus and can be ratified by the chronologists. Thus it renders possible the fixing of every Easter date with the help of a pocket calculator or the use of two small tables. This demonstrates that the history of methodology contains tools in order to develop a ‘new’ solution of a systematical problem. (shrink)

In the nineteenth-century Ottoman empire, Cappadocia, in the heart of Anatolia, was one of the last regions where Rum Orthodox Christians cohabited with Muslims in rural areas. Among the main aspects of everyday coexistence were the beliefs and ritual practices that, shared by Muslim and Christian individuals, blurred religious belonging as it is traditionally defined. Anthropologists and ethnologists have studied exopraxis broadly, while historians have neglected the topic until recently. In the case of anthropologists, studies have mostly focused on the (...) spatiality of sharing that is characteristic of exopraxis. This article, based largely on testimonies collected in the Oral Tradition Archives of the Center for Asia Minor Studies in Athens, analyzes the temporality of exopraxis and inquires into the different but shared calendars that ordered the ritual life of Muslims and Orthodox Christians in Cappadocia. These testimonies, taken from Orthodox Christians who lived in Turkey prior to the exchange of populations between Turkey and Greece in 1923, help us to understand how the sharing of religious calendars resulted in feelings of belonging to a single collectivity. (shrink)

ABSTRACT A propositional temporal logic is introduced whose operators quantify over intervals of a reference time line. The intervals are specified symbolically, for example ?next week's weekend?. The specification language for the intervals takes into account all the features of real calendar systems. A simple statement which can be expressed in this language is for example: ?yesterday I worked for eight hours with one hour lunch break at noon?. Calendar Logic can be translated into propositional logic. Satisfiability is therefore decidable. (...) Since the translation is exponential, a tableau decision procedure for checking decidability is presented as an alternative. (shrink)

We discuss the astronomical underpinning of the improved calendar of 1700. Starting from the astronomical motivation of the Gregorian calendar of 1582 and the rejection of this reform in Protestant states in Europe, we describe how the astronomical Easter reckoning based on Kepler’s Rudolphine tables led to the foundation of Berlin Observatory and enabled the founding of the Electoral Brandenburg Society of Sciences, which had to finance itself through a calendar monopoly.

Summary This paper is concerned with a mechanical calendar described by the great scientist al-B?r?n?, who died in 440/1048. The description occurs in a book devoted to the construction of various types of astrolabe and related instruments. The Arabic text presented in this paper was prepared from three manuscripts. This is preceded by a brief introduction which gives a sketch of the life and works of al-B?r?n? together with information about the provenance and contents of the three manuscripts. The text (...) is followed by an English translation and the paper concludes with a technical commentary which discusses the construction and operation of the instrument. This commentary is accompanied by explanatory drawings reconstructed from al-B?r?n?'s descriptions. Photographs from the illustrations in the manuscripts are also provided. (shrink)

An eleventh-century manuscript in the Biblioteca Laurenziana in Florence preserves a short excerpt of a calendar outlining stages in the development of the foetus. It is headed Δαμναστού έκ τού Περί κυουσών καί βρεΦών θεραπείας, ‘Damnastes, from On the Care of Pregnant Women and of Infants’. Though its existence has long been noted, it has not been previously edited or published.

The Jalālī (or Malikī) Calendar is well known to Iranian and Western researchers. It was established by the order of Sulṭān Jalāl al-Dīn Malikshāh-i Saljūqī in the 5th c. A.H. (The dates which are designated with A.H. indicate the Hijrī Calendar.)/11th c. A.D. in Isfahan. After the death of Yazdigird III (the last king of the Sassanid dynasty), the Yazdigirdī Calendar, as a solar one, gradually lost its position, and the Hijrī Calendar replaced it. After the rise of Islam, nonetheless, (...) Iranians preferred various solar calendars to the Hijrī one. The Jalālī Calendar must be considered the culmination of such efforts. The present article deals with the riddle of the radix date (epoch) of the Jalālī Calendar. The author examines the problem through a historical approach and provides a novel solution to the question. (shrink)

Victorian devotional life, both Anglican and Roman Catholic, often focused on the feast days of the Church. Indeed, even the three academic sessions at Oxford University were named after the feast days at the beginning of each term: Michaelmas, Hilary, and Trinity ; similarly, events on the ecclesiastical calendar often anchored events in Victorian religious novels. This article explores the possible symbolism in the feast days that frame events in Newman’s novel, Loss and Gain.

The editors of the recently published English translation of Giacomo Leopardi’s Zibaldone—the philosophical and philological commentary/notebook begun in the summer of 1817, when he was 19 years of age, and abandoned in the winter of 1832, four years before his death in Naples—note that for the first time, in his entry on April 20, 1821, Leopardi supplements the date of the secular calendar with a Roman Catholic festival, such as Good Friday.1 Leopardi’s references to the Catholic calendar increase in early (...) 1822 and continue with greater frequency until the reference to Holy Week 1829. These cited festivals range from major holidays, such as Christmas and Easter (Z 4254.. (shrink)

This study aims to integrate hadith, astronomy and sociology studies in examining the implementation of Hijri calendar unification through a multidisciplinary approach. The Hijri calendar is based on the astronomical phenomena of the earth-moon-sun system and should refer to the provisions of Islamic law or fiqh to be implemented in worship. For the preparation of a good Hijri calendar, agreement on criteria, date line, and authority is necessary. Furthermore, agreement on criteria requires a valid argument based on astronomical studies. An (...) agreement on the implementing region boundaries is necessary due to the round earth and the hilal [crescent moon] cannot be observed simultaneously anywhere. It is also needed to resolve unavoidable differences, specifically in the appearance of the hilal and in schools of Islamic law. The problems to be solved are as follows: What is the strategy for implementing Hijri calendar unification? This study is based on a review of hadith and fiqh literature, analysis of astronomical data related to criteria, and experiences of Indonesia and Islamic countries regarding the Hijri calendar unification. The results show that implementing the Hijri calendar unification through the three approaches above can be carried out and accelerated. Contribution: This study contributes to showing the results of a multidisciplinary approach in the problem of implementation of the new Ministers of Religious Affairs of Brunei Darussalam, Indonesia, Malaysia, and Singapore (MABIMS) criteria towards unification of the Hijri calendar. (shrink)

This article analyses international large-scale assessments in education from a temporal perspective. The article discusses and compares the different conceptions of time in the early inter...

The Catholic concept of “sanctity” can be thought of as a “cultural unit” (Eco) composed of a wide variety of “grounds” (Peirce) or distinctive features. The figures of individual saints, i.e., tokens of sanctity, are characterized by a particular set of grounds, organized and represented in texts of different genres. This paper presents a semiotic study of texts seeking to offer an encompassing view of “sanctity” by listing all the saints and supplementing their names with a short description of their (...) lives emphasizing the grounds characterizing each of them. The analysis focuses on a seminal liturgical text, the Martyrologium Romanun (1584–2004), and the first official encyclopedia of saints, the Bibliotheca Sanctorum (1961–2013), as well as a sample of digital texts and media such as websites and mobile apps. While the first text offers a dogmatic perspective on sanctity and saintly figures and the second offers a historical and culturological one, websites succeed in reconciling the two paradigms into a single syncretic form of interactive fruition in which the more up-to-date encyclopedic model subsumes the traditional calendar one and, in the case of apps, adds a glocal dimension, enhancing situated cognition. The analysis shows that the introduction of the encyclopedic genre and subsequent proliferation of digital repertoires is connected to a shift in the Catholic “episteme” (Foucault) of sanctity and a growing tendency to consider saints as not (only) religious characters and objects of cult, but (also) as historical individuals and components of a culture and, consequently, as suitable objects of critical discourse. (shrink)

This paper is the second part of an investigation into Babylonian non-mathematical astronomical texts and the relationships between Babylonian observational and predicted astronomical data. Part I (Gray and Steele 2008) showed that the predictions found in the Almanacs and Normal Star Almanacs were almost certainly made by applying Goal-Year periods to observations recorded in the Goal-Year Texts. The paper showed that the differences in dates of records between the Goal-Year Texts and the Almanacs or Normal Star Almanacs were consistent with (...) the date corrections of a few days which, according to theoretical calculations, should be added to allow for the inexactness of Goal-Year periods. The current paper follows on from our earlier study to consider the effect of the Babylonian calendar on Goal-Year methods of prediction. Due to the fact that the Babylonian calendar year can contain either 12 or 13 months, a Goal-Year period can occasionally be month longer or shorter than usual. This suggests that there should in theory be certain points in the Metonic intercalation cycle where a predicted event occurs one Babylonian month earlier or later than the corresponding event a Goal-Year period later. By comparing dates of lunar and planetary records in the Astronomical Diaries, Goal-Year Texts, Almanacs and Normal Star Almanacs, we show that these month differences between the observational records and the predictions occur in the expected years. This lends further support to the theory that the Almanacs’ and Normal Star Almanacs’ predictions originated from records in the Goal-Year Texts, and clarifies how the Goal-Year periods were used in practice. (shrink)